James  W.  Alexander 


Manual  of  Devotion 
for 
Soldiers  and  Sailors 


I 


^'^:o'L 


Stom  f^e  feifitari?  of 

Q$equeat^cb  6g  ^im  to 
f^e  feifimt)?  of 

(Princeton  C^eofogicaf  ^etninarg 


• « t .   •   ;  ^ 


\    •     •%• 


MANUAL  OV  DEVOTION 


FOR 


Sftr.DTERS  AND  SAILORS: 


COMPRISING 


r    FORWH  OF  F'RAYFJl,  PURI-IC  AND  [MMVATK, 
II.  A  CfiMI'ENI)  OF  I'.IMLK  '/'UUTII, 
HI.  TIIF  ASHFMFU.Y  H  HHORTKR  CATKCFHHM, 
IV.  A  SELECTION  OF  PSALMS  AND  HYMNS. 


PHILADELPinA: 
PRESIJYTEUIAJN  BOARD  OF  PUBLICATION. 


Entered  according  to  the  Act  of  Congress,  in  the  year  1847,  by 

A.  W.  Mitchell,  M.  D., 

In  the  Office  of  the  Clerk  of  the  District  Court  for  the  Eastern 
District  of  Pennsylvania. 


Stereotyped  by  E.  C  Allen,  No.  51  Commerce  Street, 
Philadelphia. 


CONTENTS 

OF 

PART  I. 


CHAPTER  I. 


Page 

A  Form  for  Divine  Service  on  the  Lord's  Day.  For  Land  or  Sea    15 


CHAPTER  n. 
A  Form  for  Divine  Service  on  board  of  a  Vessel  -       -        -    22 

CHAPTER  III. 
A  Shorter  Form  of  Divine  Service.    For  the  Army      -       -    29 

CHAPTER  IV. 
A  Shorter  Form  of  Divine  Service.    To  be  used  at  Sea        -    34 

CHAPTER  V. 

Funeral  Service,  No.  I.    To  be  used  at  Sea  -        -        -        -  40 

Funeral  Service,  No.  II.    To  be  used  at  Sea         -        -        -  44 

Funeral  Service^  No.  I.    For  the  Array        -        -        -        -  47 

Funeral  Service,  No.  II.    For  the  Army        -        -        -        -  51 

Funeral  Service,  for  Land  or  Sea 53 

3 


CONTENTS. 


CHAPTER  VI. 


SOCIAL    PRAYERS 


Morning  Prayer.    For  more  than  one  person        -       -       -  55 

Evening  Prayer.    For  more  than  one  person         -        -        -  57 

Morning  Prayer.    For  more  than  one  person        -        -        -  60 

Evening  Prayer.    For  more  than  one  person         -        -        -  62 

Morning  Prayer  for  the  Lord's-day .  For  more  than  one  person  66 

Evening  Prayer  for  the  Lord's-day.  For  more  than  one  person  68 

Morning  Prayer  for  a  Family,  or  other  Social  Circle    -        -  72 

Evening  Prayer  for  a  Family,  or  other  Social  Circle    -       -  73 


CHAPTER  Vn. 


PRIVATE    PRAYERS. 

Prayer  for  a  Soldier        --------75 

Prayer  for  a  Sailor  ---------78 

Prayer  for  Land  or  Sea  --------80 

Private  Prayer  for  a  convinced  Sinner  -       -       -       -       -    81 


CHAPTER  Vni. 


PRAYERS   FOR   PARTICULAR   OCCASIONS. 

Prayer  for  a  Soldier,  on  a  distant  post  or  expedition     -        -    85 
Prayer  for  the  Outward-bound  Passage  -        -        -        -    87 

Prayer  for  a  Sailor,  on  Leaving  the  Home-port     -        -        -    89 
Prayer  for  the  Homeward-bound  Passage      -        -        -        -    90 

Prayer  in  a  Storm— at  Sea 92 

Thanksgiving  after  Great  Deliverance  -----    94 

Prayer  upon  Setting  Sail 95 

Prayer  in  time  of  Great  Danger.    For  Land  or  Sea     -        -    97 

Prayer  for  a  Sick  Man 99 

Prayer  to  be  used  by  a  Wounded  Man 101 

Prayer  for  a  Person  dangerously  ill.    For  Land  or  Sea        -  102 


CONTENTS.  O 

PAGE 

Prayer  "before  an  Engagement.  On  Land  or  Sea  -  -  104 
Prayer  after  an  Engagement.  On  Land  or  Sea  -  -  -  106 
Prayer  on  the  occasion  of  numerous  Deaths.  On  Land  or  Sea  109 
Prayer  for  a  Dying  Man.  On  Land  or  Sea  -  -  -  -  IIQ 
Prayer  in  Time  of  Prevalent  Disease.  For  Hospitals  or  Ships  112 
Prayer  for  the  Sick  or  the  Wounded,  in  Camp,  Ship,  or  Hos- 
pital   113 

Prayer  for  a  Prisoner     --------  115 

Thanksgiving  for  Peace  -------  117 

Prayer  for  Absent  Friends      -        -        -        -        -        -        -118 

A  Prayer  for  our  Country       -------  119 

Prayer  for  the  Coming  of  Christ's  Kingdom  -        -        -        -  121 

Sentences  and  Occasional  Ejaculations  -        .        _   123, 124 

Prayer  for  a  Child 125 

The  Husband's  Prayer  --------  125 

The  Father's  Prayer 126 

The  Son's  Prayer 128 

A  Prayer  suitable  at  all  times.    For  Land  or  Sea  -        -  129^ 

Grace  before  Meals         -        -        -        -        -        -        -        -130 

Thanksgiving  after  Meals       -        -        -        -        -        -        -130 

The  Lord's  Prayer 131 


1* 


PREFACE 


The  use  of  orthodox  forms  of  prayer,  as  a  help 
to  devotion,  has  never  been  forbidden  by 
even  the  strictest  of  the  Reformed  churches. 
It  is  well  known  that  such  forms  were  set 
forth  by  Calvin,  and  Knox,  as  well  as  by  Bax- 
ter, Henry,  Watts,  and  Doddridge.  While 
our  testimony  has  always  been  raised  against 
the  imposition  of  any  form,  however  good  in 
itself,  we  have  been  free  to  allow  them  to  the 
young,  the  ignorant,  and  all  who  stand  in 
need  of  such  aid.  This  is  altogether  consis- 
tent with  our  preference  for  the  utmost  free- 
dom in  worship,  and  our  warm  attachment  to 
unwritten  prayer. 

vii 


via  PREFACE. 


If  any  persons  on  earth  may  be  considered 
a^  •aieeding  such  devotional  helps,  they  are 
those  who  are  found  in  ships  and  armies.  For 
a  large  part  of  their  lives,  they  are  far  from 
sanctuaries,  and  destitute  of  the  means  of 
grace.  The  w^hole  of  our  commercial  marine 
is  most  of  the  time  in  this  condition.  The 
supply  of  chaplains  for  our  navy,  and  espe- 
cially for  our  army,  is  so  small  and  insufficient, 
ias  scarcely  to  enter  into  the  calculation.  Be- 
ing v^ithout  a  ministry,  our  soldiers  and  sailors 
especially  need  a  manual,  vrhich  may  suggest 
to  them  the  v^ay  of  prayer ;  which  may  enable 
them  to  conduct  a  religious  service ;  and  which 
may  direct  their  meditations  in  hours  of  trial. 

The  Forms  for  Public  Worship,  which  are 
here  furnished,  are  by  no  means  intended  for 
use  in  assemblies,  where  there  is  a  minister  of 
the  gospel,  or  any  other  person  qualified  to 
lead  the  service  without  such  aid.  The  same 
observation  applies  to  the  Forms  of  Funeral 


PPvEFACE.  IX 


Service.  Many  of  these  devotions  are  equally 
suited  to  all  persons ;  but  some  of  them  ate 
prepared  for  the  land  or  the  sea,  respectively. 

No  originality  is  claimed  for  these  prayers. 
They  are  for  the  most  part  compiled,  with 
suitable  changes,  from  Knox,  Matthew  Henry, 
Hardman,  and  Jenks;  especially  from  the 
last. 

The  Compend  of  Bible  Doctrine,  from  the 
pen  of  the  Rev.  Dr.  Alexander,  of  Princeton, 
has  been  inserted  with  the  kind  permission  of 
the  author.  It  is  judged  to  be  a  suitable 
epitome  of  saving  truth,  for  those  who  are< 
deprived  of  other  means  of  instruction. 

The  Shorter  Catechism  of  the  Westminster 
Assembly  of  Divines  has  been  added,  and 
needs  no  apology. 

The  selection  of  Psalms  and  Hymns  at  the 


X  PREFACE. 

close,  is,  from  the  limits  of  the  volume,  neces- 
sarily brief.  It  will  be  found,  however,  to 
contain  a  sufficient  number  of  sacred  songs, 
not  only  for  public  and  private  devotion  in 
general,  but  for  the  sailor  and  the  soldier  in 
particular. 

We  would  earnestly  request  the  reader 
who  proposes  to  use  this  Manual,  to  begin  by 
making  himself  acquainted  with  the  plan  of 
the  work — -comprising,  first  Prayer  ;  secondly, 
Doctrine;  thirdly.  Sacred  Song.  We  beg  him 
to  observe  that  there  is  no  part  of  the  devo- 
tional exercises  which  may  not  be  used  by  any 
one,  in  any  circumstances,  by  means  of  a  few 
trifling  changes,  which  may  be  made  mentally, 
as  he  goes  along.  And  we  would  affection- 
ately suggest  to  every  pious  reader,  to  look 
around  him,  and  gather  such  of  his  comrades, 
at  least  on  the  Lord's-day,  as  may  be  willing 
to  join  him  in  prayer  and  praise. 


PREFACE.  XI 

A  sound  discretion  will  no  doubt  abridge 
several  of  the  more  extended  forms,  whenever 
circumstances  demand  it. 

Officers  in  the  army  and  navy,  and  masters 
of  vessels,  may  exert  an  influence  for  good  by 
placing  this  Manual  in  the  hands  of  those  who 
are  under  their  charge,  and  by  instructing 
them  in  the  use  of  it. 

All  the  usefulness  of  the  book,  however, 
must  depend  upon  the  blessing  of  God ;  and 
to  his  Providence  and  Holy  Spirit,  it  is  hum- 
bly committed. 


i** 


PART   I. 
PRAYERS  PUBLIC  AND  PRIVATE 

FOR 

LAND   AND   SEA: 

INCLUDING 

FORMS 

FOR  THE 

BURIAL  OF  THE  DEAD. 


(13) 


PART  L 


CHAPTER  I. 

A  FORM  FOR  DIVINE  SERVICE  ON  THE  LORD'S  DAY. 


FOR  LAND  AND  SEA. 


TT  The  company  being  reverently  assembled,  some  suitable  persou 
will  lead  the  worship  in  the  following  order. 

I.  INTRODUCTORY  PRAYER. 

Almighty  God,  our  heavenly  Father,  Thou  art 
worshipped  by  the  perpetual  praises  of  heaven,  while 
the  seraphim  do  cry,  Holy,  holy,  holy,  is  the  Lord  of 
hosts;  the  whole  earth  is  full  of  his  glory!  Cause  thy 
fear  to  fall  upon  us,  and  a  sense  of  thine  excellency 
to  make  us  afraid.  And  since  we  are  sinners,  be 
pleased  to  sprinkle  us  with  the  blood  of  reconciliation. 
Gather  in  our  wandering  thoughts,  and  fit  our  souls 
for  thy  most  worthy  praise. 

Fulfil  to  us,  this  day,  the  gracious  promise  of  our 
Lord  and  Redeemer,  that  where  two  or  three  are 
gathered  together  in  his  name,  there  he  will  be  in  the 

15 


16  FORM    FOR    DIVINE    SERVICE 

midst  of  them.  Grant  us  the  influences  of  thy  Holy 
Spirit,  without  which  our  worship  must  be  in  vain. 
Open  our  understandings  to  receive  thy  word.  Assist 
our  devotions,  when  we  pray  to  thee.  Attune  our 
hearts  and  voices  to  thy  praise.  And  graciously  par- 
don and  accept  of  us,  for  the  sake  of  Jesus  Christ. 
Amen. 


II.  THE  READING  OF  THE  WORD  OF  GOD. 
H  Here  a  suitable  portion  of  Scripture  may  be  read. 


III.  PSALM  OR  HYMN. 

IT  In  the  absence  of  other  books,  suitable  songs  of  praise  may  be 
used  from  the  selection  in  this  volume. 


IV.  PRAYER. 

O  Thou,  who  art  the  true  God,  the  living  God,  and 
an  everlasting  King,  suffer  us,  thine  unworthy  crea- 
tures, to  approach  thy  footstool  in  the  name  of  Jesus 
Christ.  0  Lord,  thou  art  very  great.  Thou  art  clothed 
with  honour  and  majesty.  Who  is  a  God  like  unto 
thee,  glorious  in  holiness,  fearful  in  praises,  doing 
wonders!  Thou  art  the  King  eternal,  immortal, 
invisible.  If  we  ascend  into  heaven,  thou  art  there  ; 
if  we  make  our  bed  in  hell,  behold,  thou  art  there. 
The  heavens,  even  the  heaven  of  heavens,  are  thine, 
and  all  the  host  of  them.  Thou  art  holy,  O  thou  that 
inhabitest  the  praises  of  eternity.  Thou  art  of  purer 
eyes  than  to  behold  iniquity.  Clouds  and  darkness 
are  round  about  thee;  but  righteousness  and  judg- 
ment are  the  habitation  of  thy  throne.  And  thou  art 
also  good,  and  thy  mercy  endureth  for  ever.     We 


ON    THE    lord's  DAY.  17 

worship  thee  as  the  Creator  of  all  things,  for  whose 
honour  they  are,  and  were  created.  And  we  pay 
our  homage  to  the  Father,  the  Son,  and  the  Holy 
Ghost,  one  God,  blessed  for  evermore.  Enable  us  to 
say  from  the  heart.  Thou  art  our  God,  and  through 
Jesus  Christ  thy  Son,  receive  our  adoration. 

Most  merciful  and  prayer-hearing  God,  we  beseech 
thee  to  hear  our  prayers.  Thou  that  hearest  prayer, 
unto  thee  shall  all  flesh  come.  Thou  who  hast  said 
that  every  one  that  asketh,  receiveth;  grant  that  out 
of  thine  infinite  fulness  we  may  now  receive,  for  the 
sake  of  Jesus  Christ.  Truly  our  souls  wait  on  God; 
from  him  cometh  our  salvation.  O  pour  upon  us  the 
spirit  of  grace  and  of  supplications ;  open  thou  our  lips, 
and  our  mouth  shall  show  forth  thy  praise. 

But,  O  most  holy  Lord,  how  shall  we  come  into 
thy  presence !  Thou  puttest  no  trust  in  thy  saints, 
and  the  heavens  are  not  clean  in  thy  sight.  If  thou, 
Lord,  shouldest  mark  iniquities,  O  Lord,  who  should 
stand !  But  there  is  forgiveness  with  thee,  and  we 
pray  thee  to  forgive  the  iniquity  of  our  sin.  We  are 
a  seed  of  evil-doers.  By  one  man's  disobedience 
many  were  made  sinners,  and  we  are  by  nature  chil- 
dren of  wrath.  We  confess  that  our  mind  is  darkened, 
and  that  we  have  hated  instruction.  In  much  of  our 
lives,  God  has  not  been  in  all  our  thoughts.  We  have 
forgotten  the  God  that  formed  us.  We  have  set  our 
affection  on  earthly  things,  and  have  loved  and  served 
the  creature,  more  than  thee,  the  Creator.  We  have 
sinned  against  light,  against  warnings,  against  mer- 
cies, and  are  without  excuse.  We  have  many  times 
restrained  prayer,  and  cast  oft'  thy  fear.     We  have  all 

2* 


18  FORM    FOR    DIVINE    SERVICE 

sinned,  and  come  short  of  the  glory  of  God ;  and  our 
iniquities  are  more  than  the  hairs  of  our  heads.  We 
confess  and  bewail  our  love  of  the  world,  our  carnal 
affections,  our  ingratitude  and  discontent,  our  sloth 
and  stupidity,  our  unbelief  and  impenitence.  By  our 
sins  we  have  dishonoured  thee,  and  destroyed  our 
own  souls.  Thou  hast  nourished  and  brought  us 
up  as  children,  but  we  have  rebelled  against  thee. 
Justly  mightest  thou  swear  in  thy  wrath,  that  we 
shall  not  enter  into  thy  rest.  Nor  can  we  help  or 
deliver  ourselves,  but  are,  till  called  by  thee,  dead 
in  trespasses  and  sins.  And  it  is  of  the  Lord's  mer- 
cies, that  we  are  not  consumed,  and  because  thy 
compassions  fail  not. 

O  God  of  infinite  mercy,  be  merciful  to  us  sinners ! 
Wash  us  thoroughly  from  our  iniquity,  and  cleanse 
us  from  our  sin.  Blessed  for  ever  be  thy  name,  that 
thou  hast  so  loved  the  world  as  to  give  thine  only 
begotten  Son !  In  his  name  alone  do  we  dare  to 
approach  thee.  For  the  sake  of  thy  Son,  in  whom 
thou  art  well  pleased,  forgive  us.  Justify  us  freely 
by  thy  grace,  through  the  redemption  that  is  in  Christ 
Jesus.  Take  away  all  iniquity,  and  receive  us  gra- 
ciously, for  Christ's  sake.  Enable  us  now  to  cast  our 
souls  on  him,  making  mention  of  his  righteousness, 
even  of  his  only.  Lord,  we  believe ;  help  thou  our 
unbelief!  Say  unto  each  of  us,  Son,  thy  sins  be  for- 
given thee,  go  in  peace  !  And  grant  us  the  witness 
of  thy  Spirit,  that  w^e  are  the  children  of  God. 

O  thou  all-seeing  God,  who  readest  our  hearts,  con- 
vert those  among  us  who  are  unconverted.  Awaken 
those  who  are  slumbering.     Convince  those  who  are 


ON    THE    lord's    DAY.  19 

hardened;  and  lead  to  Christ  those  who  are  in- 
quiring. 

We  humbly  beseech  thee  to  grant  us  the  graces  of 
thy  Holy  Spirit.  Let  no  iniquity  have  dominion  over 
us.  Strengthen  us  against  the  temptations  to  which 
we  are  subject.  Put  upon  us  the  whole  armour  of 
God,  and  enable  us  to  fight  the  good  fight  of  faith. 
Give  us  grace  to  resist  the  devil,  that  he  may  flee 
from  us,  and  cause  us  to  possess  that  faith  by  which 
we  shall  overcome  the  w^orld.  May  we  endure  hard- 
ness, as  good  soldiers  of  Jesus  Christ,  and  receive  the 
crown  of  glory  which  fadeth  not  away. 

O  Lord,  bless  thy  word  this  day,  to  us  and  to  others. 
Teach  transgressors  thy  ways,  and  let  sinners  be  con- 
verted unto  thee.  Give  us  thy  Spirit  to  guide  us  into 
all  truth.  Give  us  grace  to  love  thee  with  all  our 
heart,  soul,  strength,  and  mind.  Grant  unto  us 
humility,  meekness,  patience,  hope,  purity,  temper- 
ance, brotherly-kindness,  and  charity.  Make  us  faith- 
ful and  courageous  in  the  performance  of  every  duty, 
and  submissive  under  every  trial.  And  as  we  know 
not  what  a  day  may  bring  forth,  we  beseech  thee  to 
prepare  us  for  the  hour  of  our  death.  When  we  fail, 
let  us  be  received  into  everlasting  habitations,  to  be 
ever  with  the  Lord. 

O  Lord  our  God,  have  mercy  upon  all  whom  we 
love.  Now  that  we  are  absent  from  our  homes,  bless 
abundantly  such  as  are  near  to  our  hearts,  wath  all 
which  thou  seest  they  need.  Graciously  bless  such 
as  are  in  affliction  of  body  or  mind.  Heal  those  who 
are  in  illness,  pain,  or  danger;  and  sanctify  to  them 
thy  dispensations.     And  O  grant  to  those  who  are 


20  FORM    FOR    DIVINE    SERVICE 

appointed  unto  death,  a  sure  and  constant  faith  in 
Jesus  Christ,  andan  abundant  entrance,  by  his  merits, 
into  Paradise. 

Look  down  in  mercy  upon  thy  servant,  the  Presi- 
dent of  the  United  States,  and  on  all  who  frame 
and  execute  our  laws.  Endow  them  with  wisdom 
and  grace,  that  they  may  conduct  the  affairs  of  this 
nation  to  thy  glory.  Bless,  we  earnestly  beseech 
thee,  our  army  and  navy;  all  who  are  set  for  our 
defence,  and  especially  that  portion  of  them  with 
which  we  are  connected.  Fill  them  with  dutiful  and 
Christian  tempers,  cover  their  head  in  the  day  of 
battle;  go  forth  with  them,  keep  them  from  sin,  and 
prosper  them  with  deliverance  and  success  in  all  their 
duties  and  trials. 

Bless  and  save  our  country.  Make  it  Immanuel's 
land.  Make  us  a  holy  and  a  happy  people.  And  on 
all  our  glory,  create  a  defence. 

O  that  thy  way  may  be  known  on  earth,  thy 
saving  health  to  all  nations.  Let  the  people  praise 
thee ;  yea,  let  all  the  people  praise  thee.  Bless  all  mis- 
sionaries and  other  ministers,  and  convert  to  thyself 
both  Jews  and  Gentiles,  and  unbelievers  of  every 
nation.  Remember  thy  universal  Church.  Save  thy 
people,  O  Lord,  and  bless  thy  heritage.  Feed  them 
also,  and  lift  them  up  for  ever.  Let  thy  word,  in 
every  place,  have  free  course  and  be  glorified.  Grant 
to  our  world  a  time  of  universal  righteousness  and 
universal  peace. 

Blessed  be  thy  holy  name,  O  Lord,  for  all  thy 
goodness,  and  for  all  thy  grace  !  Thou  art  gracious 
and  full  of  compassion,  slow  to  anger  and  of  great 


ON    THE    lord's    DAY.  21 

mercy;  we  praise  thee  for  the  goodness  of  thy  provi- 
dence to  us  and  all  men;  for  creation,  preservation, 
and  redemption;  for  our  daily  sustenance  and  com- 
fort, and  for  thy  word  and  ordinances:  but  above 
all,  for  the  gift  of  thy  Son,  and  for  eternal  salvation 
through  him.  We  magnify  thy  name,  for  thy  late 
and  present  sparing  mercy  towards  us  thy  servants, 
in  particular,  and  for  the  mercy  and  the  grace  which 
each  of  us  may  now  recall  in  his  individual  case. 
Bless  the  Lord,  O  our  souls,  and  all  that  is  within  us, 
bless  his  holy  name  ! 

Grant  us,  O  Lord,  thy  special  blessing  upon  our 
present  services.  Cause  thy  w^ord  to  be  received  in 
faith,  and  thy  worship  to  be  conducted  with  holy 
affections.  And  hear  our  prayers,  not  for  any  worthi- 
ness of  ours,  but  only  for  the  sake  of  Jesus  Christ. 
And  to  the  Father,  the  Son,  and  the  Holy  Ghost,  be 
everlasting  praises.     Amen. 


V.  SERMON. 
IT  Here  a  Discourse  selected  for  the  purpose  may  be  read. 


VI.  PRAYER 

We  bless  thee,  O  Lord,  the  living  God,  who  boldest 
our  souls  in  life,  and  providest  for  us  that  heavenly 
food  by  which  we  are  to  live  for  ever.  It  has  now 
been  delivered  and  received,  but  the  blessing  is  in  thy 
hands,  O  gracious  God,  to  make  it  prosperous  and 
successful,  to  the  gaining  and  saving  of  immortal 
souls.  Be  pleased  to  send  it  home  to  the  heart. 
O   make   thy  word   mighty  through   God,  to   plant 


22  FORM    FOR    -DIVINE    SERVICE 

thy  grace  where  it  is  not;  to  increase  it  where  it 
is;  and  to  bring  us  all  into  thy  likeness.  Forgive  the 
sins  of  our  worship,  and  dismiss  us  with  thy  blessing; 
for  the  sake  of  Jesus  Christ  our  Saviour.     Amen. 


VII.  PSALM  OR  HYMN. 


VIII.  DOXOLOGY. 


CHAPTER  II. 

A  FORM  FOR  DIVINE  SERVICE  ON  BOARD  OF  A  VESSEL. 

I.  INTRODUCTORY  PRAYER. 

Almighty  God,  who  art  the  Creator  of  heaven, 
earth,  and  sea,  and  of  all  that  they  contain ;  we  thy 
most  unworthy  creatures  do  now  approach  thy  holy 
service.  And  seeing  that  we  are  utterly  unworthy, 
by  reason  of  sin,  and  altogether  helpless  in  respect  to 
what  is  good,  we  cast  ourselves  upon  thy  mercy, 
through  Jesus  Christ  our  Lord.  Grant  us  the  pardon 
of  all  our  iniquities,  for  the  sake  of  his  death  and 
righteousness.  And  give  us  preparation  of  mind  and 
heart  by  thy  Holy  Spirit.  Call  in  our  thoughts  from 
outward  things,  and  cause  us  to  think,  to  hear,  to 
pray,  and  to  praise,  that  our  worship  may  be  accepted, 
and  that  our  souls  may  be  profited.     Be  graciously 


ON    BOARD    OF    A    VESSEL.  23 

present  in  our  assembly,  O  Lord,  since  all  we  ask  is 
in  the  name  of  Jesus  Christ  our  Lord.     Amen. 


II.  THE  READING  OF  THE  WORD  OF  GOD. 
U  Here  a  suitable  portion  of  Scripture  may  be  read. 


III.  PSALM  OR  HYMN. 

'H  In  the  absence  of  other  books,  suitable  songs  of  praise  may  be 
used  from  the  selection  in  this  volume. 


IV.  PRAYER. 

O  Thou,  who  art  the  confidence  of  all  the  ends  of 
the  earth,  and  of  them  who  are  afar  off  upon  the  sea, 
grant  us  grace  at  this  time  to  draw  near  to  thee  with 
lowliness  and  faith.  Thy  righteousness  is  as  the  great 
mountains,  and  thy  judgments  are  a  great  deep.  We 
adore  thee  as  the  King  of  kings,  and  Lord  of  lords; 
who  art  seated  on  a  throne  high  and  lifted  up.  Thou, 
even  thou,  art  Lord  alone.  Thou  hast  made  heaven, 
the  heaven  of  heavens,  with  all  their  host;  the  earth, 
and  all  things  that  are  therein ;  the  seas,  and  all  that 
are  therein,  and  thou  preservest  man  and  beast.  O 
Lord,  how  manifold  are  thy  works !  in  wisdom  hast 
thou  made  them  all ;  the  earth  is  full  of  thy  riches, 
so  is  this  great  and  wide  sea.  We  worship  thee  as 
infinite,  eternal,  unchangeable,  in  thy  being  and  per- 
fections; the  almighty,  all-seeing,  every-where-present 
Jehovah;  the  Lord,  the  Lord  God,  merciful  and  gra- 
cious, long-suffering,  and  abundant  in  goodness  and 
truth.  And  more  especially  do  we  praise  and  bless 
thee,  as  the  God  and  Father  of  our  Lord  Jesus  Christ; 


24  FORM    FOR    DIVINE    SERVICE 

who,  in  him,  art  at  once  the  just  God  and  the  Saviour. 
Let  the  words  of  our  mouth,  and  the  meditations  of 
our  heart,  be  acceptable  in  thy  sight,  O  Lord,  our 
Strength  and  our  Redeemer. 

We  thank  thee,  O  merciful  Lord,  for  thy  goodness 
to  us  and  to  mankind;  for  our  creation,  preservation, 
and  redemption.  We  magnify  thy  name  for  thy 
unspeakable  gift,  Christ  Jesus  the  Lord,  and  for  the 
way  of  salvation  through  him;  for  thy  written  and 
preached  word,  for  ordinances  and  means  of  grace, 
and  for  the  descent  of  thy  Holy  Spirit.  We  give 
thee  thanks  for  all  thine  innumerable  favours  to  us 
and  ours,  that  thou  hast  brought  us  safely  through 
the  days  of  childhood  and  youth;  that  thou  hast 
spared  us  unto  this  day;  that  thou  hast  provided  for 
us  and  helped  us;  that  thou  hast  protected  us  in 
dangers  by  sea  and  land;  that  thou  hast  instructed 
and  warned  us;  and  that  we  are  permitted  here  to 
worship  thee  this  day.  Many,  O  Lord,  are  thy 
wonderful  works  which  thou  hast  done,  and  thy 
thoughts  which  are  to  us-ward;  they  cannot  be  reck- 
oned up  in  order  unto  thee.  If  we  would  declare  and 
speak  of  them,  they  are  more  than  can  be  numbered. 
Bless  the  Lord,  O  our  souls,  and  all  that  is  within  us, 
bless  his  holy  name  ! 

But,  O  most  holy  God,  we  have  sinned  against  all 
these  mercies.  Our  transgressions  have  been  early, 
and  they  have  been  long-continued.  To  us  belong 
shame  and  confusion  of  face,  because  we  have  smned 
against  thee.  We  acknowledge  that  by  nature  we 
have  a  carnal  mind,  which  is  enmity  against  thee; 
that  our  souls  cleave  unto  the  dust,  and  that  our 


ON    BOARD    OF    A    VESSEL.  25 

minds  have  been  like  the  troubled  sea,  when  it  can- 
not rest,  whose  waters  cast  up  mire  and  dirt.  We 
have  offended  all  our  lives,  in  every  hour,  by  omis- 
sion and  by  commission;  in  thought,  in  word,  and  in 
deed.  We  have  sinned  without  excuse,  and  against 
a  law  which  is  holy,  and  just  and  good.  We  have 
sinned  against  light  and  knowledge,  against  warn- 
ings, against  mercies,  against  our  conscience,  against 
our  resolutions  and  vows,  and  against  thy  Holy 
Spirit.  We  have  sinned  with  repetition,  and  with 
delight.  Having  violated  and  dishonoured  thy  law, 
we  acknowledge  that  we  are  deserving  of  thy  wrath 
and  curse  for  ever;  and  if  judgment  go  forth  to  exe- 
cution, we  perish  without  remedy.  And  in  this  our 
low  estate,  we  are  altogether  helpless,  and  utterly 
unable  to  save  ourselves.  Melt  and  break  our  hearts, 
O  Lord,  with  a  sense  of  our  guilt  and  danger. 

But,  O  thou  God  of  mercy,  have  mercy  upon  us 
sinners!  Enable  us  to  repent  and  believe  in  Jesus 
Christ  thy  Son.  For  his  sake,  blot  out  all  our  trans- 
gressions. We  will  make  mention  of  his  righteous- 
ness, even  of  his  only.  So  set  that  righteousness  to 
our  account,  that  we  may  be  justified  in  him.  For 
the  sake  of  his  humihation  and  obedience  to  the  law; 
for  the  sake  of  his  sufferings  and  death  upon  the  cross, 
receive  us  graciously  and  love  us  freely.  Call  us 
effectually  by  thy  Spirit.  Of  thine  own  unbounded 
love,  draw  us  to  Christ  by  thy  Word  and  Spirit.  En- 
lighten our  minds,  and  move  our  wills;  and  make  us, 
who  by  nature  are  dead  in  sin,  able  and  willing  freely 
to  answer  thy  call,  and  to  accept  and  embrace  the 
grace  offered  in  the  gospel.     Convince  and  convert 

3 


26  FORM    FOR    DIVINE    SERVICE 

those  whom  thou  seest  to  be  abiding  under  wrath; 
and  make  thy  word,  at  this  time,  cfTectual  to  the 
renewal,  the  comfort,  and  the  hoHness,  of  all  who 
hear  it. 

We  beseech  thee  to  deal  with  us  as  children,  and 
give  us  the  privileges  and  liberties  of  thy  people. 
Work  in  us  that  holiness,  without  which  no  man 
shall  see  the  Lord.  Renew  us  in  the  whole  man 
after  thine  image.  Implant  in  us  all  graces,  and  so 
stir  up,  increase,  and  strengthen  these,  that  we  may 
more  and  more  die  unto  sin,  and  live  unto  thee.  Give 
us  hearty  repentance  for  every  sin.  Lead  us  not  into 
temptation,  but  deliver  us  from  evil.  For  the  sake  of 
our  great  High  Priest  and  Intercessor,  grant  us  the 
presence  of  thy  Holy  Spirit,  to  be  with  us  for  ever,  to 
assure  us  of  thy  love,  to  work  peace  of  conscience  and 
joy  in  the  Holy  Ghost,  and  never  leave  us  nor  for- 
sake us. 

Prepare  us,  O  Lord,  for  duties  and  for  trials. 
Strengthen  us  for  the  labours  of  our  particular  calHng, 
and  guard  us  against  its  many  temptations.  Forbid 
it,  O  forbid  it,  most  just  and  holy  God,  that  any  one 
of  us,  under  the  power  of  the  evil  one,  should  indulge 
in  falsehood,  profaneness,  uncleanness,  malice,  injus- 
tice, or  any  of  the  multitude  of  sins  which  do  so  easily 
beset  us,  and  freely  pardon  our  past  offences.  Give 
us  day  by  day  our  daily  bread,  and  mercifully  feed 
us  with  food  convenient  for  us.  Choose  our  course 
of  life,  and  order  our  temporal  lot.  When  we  are  on 
the  sea,  O  thou  who  stillest  the  noise  of  the  waves, 
deliver  us,  we  beseech  thee,  and  bring  us  to  our 
desired  haven.     Thou  art  he  who  commandest  and 


ON    BOARD    OF    A    VESSEL.  27 

raisest  the  stormy  wind,  which  lifteth  up  the  waves; 
make  the  storm  a  calm,  and  bring  us  out  of  our 
distresses. 

We  commend  unto  thee  our  friends  and  famihes, 
beseeching  thee,  of  thy  great  mercy,  to  keep  them 
from  all  evil,  and  bless  them  with  all  good,  while  we 
are  separated ;  and,  if  it  be  thy  holy  will,  to  unite  us 
again  in  Christian  love.  We  commend  to  thee  all 
who  are  afflicted,  and  all  who  mourn.  And  we  pray 
thee  to  forgive  those  who  trespass  against  us,  and 
enable  us  to  forgive  them. 

Look  down  in  mercy  upon  thy  servant,  the  President 
of  the  United  States,  and  all  who  frame  and  execute 
our  laws.  Endow  them  with  wisdom  and  grace,  that 
they  may  conduct  the  affairs  of  this  nation  to  thy  glory. 
Bless,  we  earnestly  beseech  thee,  our  army  and  navy; 
all  who  are  set  for  our  defence,  and  especially  that 
portion  of  them  with  which  we  are  connected.  Make 
them  faithful,  courageous,  and  holy;  and  enable  them 
so  to  serve  their  country  as  at  the  same  time  to  serve 
thee.  Protect  and  deliver  them,  and  give  them  success 
in  every  lawful  undertaking. 

Bless  our  beloved  country,  and  make  it  a  land  of 
knowledge,  order,  holiness,  and  peace.  Have  mercy 
on  them  that  are  upon  the  sea,  in  ships,  especially  in 
times  of  temptation  and  times  of  danger.  Bless  all 
nations,  and  hasten  the  day  when  the  earth  shall  be 
filled  with  the  knowledge  of  thy  glory,  as  the  waters 
cover  the  sea.  Bestow  upon  us  the  influences  of  thy 
grace  to  accompany  the  instructions  of  thy  word. 
While  we  reverently  hear  it,  cause  it  to  take  deep 
root  in  our  hearts.      Send   awakening  and   saving 


28  FOllM    FOR    DIVINE    SERVICE,    ETC. 

power  with  the  outward  teaching.     Sanctify  us  by 
thy  truth,  thy  Word  is  truth. 

Now,  unto  Him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  can  ask  or  think, 
according  to  the  power  that  worketh  in  us,  unto  Him 
be  glory  in  the  Church,  by  Christ  Jesus,  throughout 
all  ages,  world  without  end.     Amen. 


V.  SERMON. 
H  Here  a  Discourse  selected  for  the  purpose  may  be  read. 


VI.  PRAYER. 

Our  Father  who  art  in  heaven,  grant  us,  for  Jesus' 
sake,  a  blessing  upon  the  word  which  we  have  heard 
this  day.  Accept  our  thanks,  that  w^e  are  not  alto- 
gether deprived  of  the  blessed  gospel.  Forgive  the 
sins  of  our  present  meeting  together.  Graciously 
send  thy  Holy  Spirit  to  seal  instruction  on  our  hearts. 
Give  us  faith  to  lay  up  thy  truth  in  our  affections,  and 
enable  us  to  practise  what  we  have  learned.  Accom- 
pany us  with  thy  presence  through  this  holy  day,  and 
through  the  week  which  w^e  have  begun.  Go  with 
us  through  life;  and  in  the  hour  of  death,  however 
violent  or  sudden,  give  us  triumph  through  the  faith 
of  the  gospel,  through  Jesus  Christ  our  Lord.  And 
to  the  Father,  the  Son,  and  the  Holy  Ghost,  One  God, 
be  honour  and  glory  for  ever.     Amen. 


VII.  PSALM  OR  HYMN. 


VIII.  THE  CHRISTIAN  DOXOLOGY. 


29 

CHAPTER  III. 

A  SHORTER  FORM  OF  DIVINE  SERVICE. 


FOR  THE  ARMY. 


I.  INTRODUCTORY  PRAYER. 

Lord  God  of  Hosts,  who  rulest  in  the  army  of 
heaven,  and  among  the  inhabitants  of  the  earth,  grant 
us  grace  to  worship  thee  with  holy  fear.  As  thou 
hast  given  us  the  Sabbath,  and  this  hour  of  prayer, 
send  down  upon  us  thy  Holy  Spirit,  that  we  may  call 
upon  thee  with  sincerity  and  truth.  Compose  our 
minds,  and  gather  in  our  wandering  thoughts.  Bless 
us  in  every  part  of  this  service,  with  thy  heavenly 
aid..  And  forgive  our  sins,  which  make  us  altogether 
unworthy  of  thy  presence,  for  the  sake  of  Jesus  Christ 
our  Redeemer.     Amen. 


II.  THE  READING  OF  THE  WORD  OF  GOD. 

— — « — ' 

III.  PSALM  OR  HYMN. 

H  In  the  absence  of  other  books,  suitable  songs  of  praise  may  be 
used  from  the  selection  in  this  volume. 


IV.  PRAYER. 

Holy,  holy,  holy  Lord  God  Almighty,  which  art, 
and  wast,   and   art  to   come;   from  everlasting   to 

3* 


30  SHORTER    FORM    OF    DIVINE    SERVICE 

everlasting  thou  art  God.  We  adore  thee  as  every- 
where present,  and  all-seeing.  If  we  ascend  into 
heaven  thou  art  there:  if  we  make  our  bed  in  hell, 
behold,  thou  art  there.  All  things  are  naked  and  open 
before  the  eyes  of  him  with  whom  we  have  to  do. 
Thou  art  holy,  O  thou  that  inhabitest  the  praises  of 
Israel.  Thou  art  of  purer  eyes  than  to  behold  iniquity. 
Thou  art  holy  in  all  thy  works  and  holiness  becometh 
thy  house,  O  Lord,  for  ever.  Thou  hast  proclaimed 
thy  name,  the  Lord,  the  Lord  God,  merciful  and 
gracious,  slow  to  anger,  abundant  in  goodness  and 
truth ;  keeping  mercy  for  thousands,  forgiving  iniquity, 
transgression  and  sin. 

Blessed  be  thy  holy  name  for  thine  unbounded 
goodness.  Thanks  be  unto  thee,  for  our  creation,  and 
our  preservation  until  this  day;  for  all  the  benefits  of 
our  childhood,  youth,  and  riper  age ;  for  thy  succour 
and  deliverance ;  for  our  daily  mercies,  and  the  safety 
and  advantages  w^hich  we  enjoy  this  day.  We  bless 
thee  for  our  food  and  raiment,  our  health  and  comfort, 
and  that  we  are  spared  in  life  amidst  dangers  seen  and 
unseen.  But  most  of  all,  we  magnify  thy  name,  for 
the  unspeakable  gift  of  thy  Son,  for  redemption  through 
his  blood,  and  for  the  truth  and  ordinances  by  which 
thou  dost  lead  us  unto  thee.  Notwithstanding  the 
provocation  of  our  sins,  thou  hast  borne  with  us,  and 
art  still  calling  us  by  the  word  of  thy  gospel. 

O  Lord,  we  are  unworthy  of  the  least  of  these  thy 
mercies.  All  we  like  sheep  have  gone  astray.  Every 
day  of  our  lives  we  have  omitted  our  duty,  and  trans- 
gressed thy  law.  Which  of  thy  commandments  have 
we  not  broken  ?     Which  of  thy  mercies  have  we  not 


FOR    THE    ARMY.  31 

abused?  We  have  sinned  long  and  presumptuously; 
we  have  sinned  against  knowledge,  and  conscience, 
and  convictions;  we  have  sinned  against  mercies  and 
the  gospel  of  thy  Son.  Our  guilt  is  greater  than 
we  know.  Who  can  understand  his  errors  ?  Cleanse 
thou  us  from  secret  faults  !  If  thou,  Lord,  shouldest 
mark  iniquity,  O  Lord,  we  could  not  stand,  nor 
answer  thee  for  one  of  a  thousand.  Our  transgres- 
sions increase  every  day,  and  are  against  a  law, 
which  is  holy  and  just  and  good.  Thy  judgments  are 
just,  and  we  are  condemned.  God  be  merciful  to  us 
sinners.  Break  and  melt  our  hearts  with  godly 
sorrow,  and  enable  us  to  repent  and  forsake  sin.  O 
w^ash  us  thoroughly  from  our  iniquity,  and  cleanse  us 
from  our  sin.  Be  thou  merciful  to  our  unrighteousness, 
and  our  sins  and  our  iniquities  do  thou  remember  no 
more.  Enter  not  into  judgment  with  thy  servants,  for 
in  thy  sight  shall  no  flesh  living  be  justified. 

Merciful  Lord,  we  come  before  thee  in  the  name 
of  Jesus  Christ  thy  Son,  making  mention  of  his  right- 
eousness, even  of  his  only.  Behold,  we  are  vile;  but 
He  is  righteous.  We  have  broken  thy  holy  law;  but 
He  has  fulfilled  it.  We  deserve  the  awful  punishment 
of  our  iniquities ;  but  thou  hast  made  Him  who  knew 
no  sin,  to  be  sin  for  us.  Graciously  accept  for  us  his 
all-perfect  sacrifice  and  obedience.  And  enable  us, 
with  childlike  faith,  to  believe  in  him  to  the  salvation 
of  our  souls.  Impute  not  iniquity  unto  us,  but  grant 
us  acceptance  in  the  Beloved.  O  God,  be  merciful  to 
us,  and  bless  us,  and  cause  the  light  of  thy  countenance 
to  shine  upon  us. 

We  humbly  beseech  thee,  that,  being  justified  by 


32  SHORTER    FORM    OF    DIVINE    SERVICE 

faith,  we  may  have  peace  with  God,  through  our  Lord 
Jesus  Christ.  Reveal  thy  love  to  us,  and  grant  us  thy 
Holy  Spirit.  Create  within  us  a  clean  heart,  and 
renew  a  right  spirit  within  us.  So  replenish  us  with 
thy  grace,  that,  having  a  new  nature,  we  may  walk  in 
newness  of  Hfe.  Enlighten  our  understandings ;  direct 
our  wills ;  subdue  and  regulate  our  affections.  Break 
the  power  of  corruption  within  us,  and  cause  us  so 
to  walk  in  the  Spirit  that  we  shall  no  longer  fulfil  the 
lusts  of  the  flesh. 

O  Lord  our  merciful  Father,  we  pray  to  be  delivered 
from  the  weakness  and  helplessness  of  nature,  and  to 
be  led  and  governed  by  the  motions  of  thy  grace. 
Lead  us  not  into  temptation,  but  deHver  us  from  evil. 
Be  our  guard  against  the  manifold  temptations  which 
surround  us  in  our  present  calling.  Prepare  us  for 
trials,  for  dangers,  and  for  the  hour  of  death.  Know- 
ing how  soon,  and  how  suddenly,  we  may  be  called, 
grant  that  we  may  be  always  prepared  for  the  sum- 
mons. And  vouchsafe  to  us  mercy  and  grace  to  help 
in  time  of  need. 

Be  pleased,  O  Lord,  to  bless  us  in  our  absence  from 
our  homes  and  from  those  whom  we  love.  Watch 
over  us  for  good,  protect  and  save  us.  Make  us 
faithful  in  our  calling;  patient  in  suffering;  diligent  in 
business,  and  fervent  in  spirit.  And  O  that  we  may 
endure  hardness,  as  good  soldiers  of  Jesus  Christ  with 
good  will  performing  every  duty,  as  unto  the  Lord, 
and  not  unto  men. 

We  commend  unto  thy  fatherly  goodness,  all  whom 
we  hold  dear,  and  especially  those  from  whom  we 
are  far  removed.    We  beseech  thee  to  bless  thy  ser- 


FOR    THE    AflMY.  33 

vant,  the  President  of  the  United  States,  and  all  who 
are  in  places  of  trust  and  authority.  Bless  our  beloved 
country,  and  enrich  it  with  gifts  of  providence  and 
grace.  Bless  our  army  and  navy,  and  all  who  are  set 
for  the  defence  of  our  country.  Endow  every  one 
with  those  dispositions  which  their  perilous  service 
demands.  Preserve  them  in  the  hour  of  danger,  and 
give  them  prosperity.  Deliver  them  from  prevailing 
sins;  and  shed  abroad  thy  renewing  Spirit  where 
iniquity  has  abounded. 

We  earnestly  implore  thy  blessing  on  all  ministers 
of  thy  word,  all  Christian  assemblies,  and  all  means 
of  grace.  Send  thy  light  and  truth  abroad  among  all 
nations,  and  give  the  kingdom  to  thy  Son.  Let  the 
day  dawn,  when  all  shall  know  thee,  from  the  least 
to  the  greatest,  and  when  wars  shall  cease  unto  the 
ends  of  the  earth.  Have  compassion  on  the  widow, 
the  fatherless,  and  all  the  afflicted.  Convert  the 
unconverted,  both  here  and  in  all  the  earth.  And 
teach  us  and  all  men  to  love  and  serve  thee.  And 
when  we  come  to  die,  O  grant  us  an  entrance  into  thy 
heavenly  kingdom,  through  free  and  sovereign  grace. 

Grant  us,  O  Lord,  thy  presence  and  blessing,  in  this 
act  of  w^orship.  Cause  thy  truth  to  be  as  good  seed 
in  hearts  prepared  by  thy  Spirit.  Hear  our  prayers 
in  the  prevailing  name  of  Jesus  Christ,  thy  Son,  our 
Saviour;  and  to  the  Father,  the  Son,  and  the  Holy 
Spirit,  be  glory  for  ever.     Amen. 


V.  SERMON. 


VI.  PRAYER  AFTER  SERMON. 


34  SHORTER    FORM    OF    DIVINE    SERVICE 

Father  of  lights,  and  God  of  all  grace  and  consola- 
tion !  Bless  to  us,  we  humbly  beseech  thee,  thy  holy 
word,  and  the  instructions  to  which  we  have  now 
listened.  Cause  it  to  be  pondered  and  remembered; 
and  add  the  influences  of  thy  Holy  Spirit,  without 
which  all  means  and  instruments  are  vain.  Accept 
our  thanks  for  these  privileges,  and  graciously  forgive 
our  inattention,  negligence,  impenitence,  and  unbelief, 
for  the  sake  of  Jesus  Christ.     Amen. 


VII.  PSALM  OR  HYMN. 

— ♦ — 

VIII.  THE  CHRISTIAN  DOXOLOGY. 


CHAPTER  IV. 

A  SHORTER  FORM  OF  DIVINE  SERVICE. 


TO  BE  USED  AT  SEA. 


IT  The  company  being  assembled,  as  far  as  the  duty  of  the  vessel 
may  permit,  some  suitable  person  will  lead  them  in  worship  in 
the  following  order. 

I.  INTRODUCTORY  PRAYER. 

O  Lord  our  God,  who  art  the  confidence  of  the  ends 
of  the  earth,  and  of  them  that  are  afar  off  upon  the 
sea,  prepare  our  hearts  for  thy  most  worthy  praise. 
We  bless  and  magnify  thy  name,  that  thou  hast  spared 


TO    BE    USED    AT    SEA.  35 

US,  and  permitted  us  to  assemble  for  thy  worship. 
Receive  us,  notwithstanding  our  numberless  sins, 
through  the  mediation  of  Jesus  Christ  thy  Son.  Pre- 
pare us,  in  'mind  and  heart,  for  approaching  thy  throne 
of  grace,  and  attending  to  thy  holy  word.  Calm  our 
passions,  and  collect  our  thoughts,  and  shut  out 
earthly  things,  that  we  may  wait  upon  thee  without 
distraction.  O  thou  who  keepest  us  in  safety  upon 
the  bosom  of  the  waters,  fill  our  hearts  with  thankful- 
ness, and  impress  them  with  thy  saving  truth.  Sprinkle 
us  with  atoning  blood,  and  redeem  us  from  our  sins. 
Take  away  our  carelessness  and  impenitence,  and 
grant  us  thy  presence,  from  the  beginning  to  the  end 
of  our  service,  for  the  sake  of  Jesus  Christ  our  Lord. 
Amen. 


II.  THE  READING  OF  THE  WORD  OF  GOD. 


III.  PSALM  OR  HYMN. 

H  In  the  absence  of  other  books,  suitable  songs  of  praise  may  be 
used  from  the  selection  in  this  volume. 


IV.  PRAYER. 

O  Lord,  how  manifold  are  thy  works !  in  wisdom 
thou  hast  made  them  all :  the  earth  is  full  of  thy  good- 
ness :  so  also  is  this  great  and  wide  sea.  Let  the  hea- 
vens rejoice  and  let  the  earth  be  glad :  let  the  sea  roar, 
and  the  fulness  thereof.  For  Thou  art  the  Maker  of 
all  things;  and  for  thy  pleasure  they  are,  and  were 
created.     We  adore  thee  as  the  First  and  the  Last,  the 


30  SHORTER    FORM    OF    DIVINE    SERVICE 

Almighty,  every-where-present  and  all-seeing;  most 
holy,  most  true,  most  just,  most  merciful.  Enable  us 
now  to  worship  thee,  the  Lord,  in  the  beauty  of  holi- 
ness; and  visit  our  hearts  with  thy  fear  and  love. 

We  thank  thee,  O  heavenly  Father,  and  Giver  of 
all  good,  that  thou  hast  preserved  us  until  this  hour ; 
so  commanding  the  winds  and  the  waves,  that  our 
lives  have  been  safe  in  the  midst  of  danger.  While 
we  see  the  works  of  the  Lord,  and  thy  wonders  in  the 
deep,  we  praise  thee  who  commandest  the  stormy 
wind,  and  oft-times  makest  the  storm  a  calm,  so  that 
the  waves  thereof  are  still.  In  thee  is  our  confidence, 
and  by  thee  only  are  we  preserved  from  a  watery 
grave.  But  these  are  but  a  part  of  thy  mercies.  To 
Thee  we  owe  our  being,  our  preservation,  and  all  the 
blessings  of  our  life.  Bless  the  Lord,  O  our  souls,  and 
all  that  is  within  us,  bless  his  holy  name ! 

Most  gracious  and  long-suffering  God,  we  thank 
thee  this  day  for  our  birth  in  a  Christian  land,  for  the 
means  of  grace,  and  for  the  promises  of  the  gospel. 
We  bless  thy  name  that  thou  hast  loved  the  race  of 
man,  and  given  thy  Son  for  its  redemption,  and  that 
to  us  is  the  w^ord  of  this  salvation  sent.  And  we  ren- 
der thee  thanks,  in  particular,  for  the  privilege  which 
we  now  enjoy,  of  calling  upon  thy  most  holy  name. 

But,  O  Lord,  we  have  returned  thee  evil  for  good, 
and  have  requited  thy  mercies  with  rebellion.  We 
lament  before  thee  our  evil  nature.  We  are  children 
of  wrath,  and,  in  ourselves,  dead  in  trespasses  and 
sins.  Day  after  day  we  have  gone  on  in  our  evil 
ways,  and  heaped  up  transgression.  We  have  known 
our  Master's  will,  and  have  not  done  it.     We  have 


TO    BE    USED    AT    SEA.  37 

waxed  worse  and  worse,  and  thus  proved  the  inward 
tendency  of  our  nature  to  evil.  Our  sins  have  been 
against  hght,  and  warnings,  and  entreaties;  against 
resolutions  and  vows;  against  conscience  and  thy 
Holy  Spirit.  And  the  sentence  which  dooms  us  to 
everlasting  punishment  is  infinitely  just.  There  is  no 
power  in  us  to  recover  ourselves  ;  and  our  only  hope 
is  in  thy  boundless  mercy  through  Jesus  Christ. 

Have  mercy  upon  us,  O  Gk)d,  according  to  thy 
loving  kindness;  according  unto  the  multitude  of  thy 
tender  mercies  blot  out  our  transgressions.  Wash 
us  thoroughly  from  our  iniquity,  and  cleanse  us  from 
our  sin.  For  the  sake  of  Jesus  Christ  our  Saviour, 
who  bore  our  sins  in  his  own  body  on  the  tree,  forgive 
our  sins.  Accept  the  oflfering  and  the  satisfaction, 
and  let  the  perfect  righteousness  of  the  great  Surety 
be  reckoned  unto  us.  Give  us  that  faith  by  which  we 
shall  be  united  to  Christ  and  be  justified.  O  reveal 
thy  Son  in  us,  and  show  him  unto  us,  as  the  Way,  the 
Truth,  and  the  Life.  Break  the  hard,  impenitent 
heart,  and  convert  to  thyself  such  among  us  as  are 
still  in  their  sins.  Grant  conviction,  and  light,  and 
faith,  and  repentance;  and  graciously  begin  a  good 
work  in  the  midst  of  us  from  this  hour. 

Most  merciful  and  holy  Lord,  we  thy  weak  and 
unholy  creatures  implore  the  aid  of  thy  Spirit !  Of 
ourselves  we  cannot  so  much  as  think  a  good  thought. 
There  is  a  law  in  our  members  warring  against  the 
law  of  our  mind,  and  bringing  us  into  captivity.  O 
for  holiness,  and  the  image  of  Christ!  O  send  down 
thy  Holy  Spirit  into  our  hearts,  that  we  may  daily  die 
unto  sin  and  live  unto  thee.      Strengthen  us,  with 

4 


38 


SHORTER    FORM    OF    DIVINE    SERVICE 


strength  in  our  souls,  that  we  may  mortify  every 
corrupt  inclination  and  passion;  that  we  may  put  off 
every  evil  habit;  that  we  may  hate  sin,  in  deed,  in 
word,  and  in  very  thought;  that  we  may  escape  the 
contagion  of  bad  example ;  and  that  we  may  fulfil 
every  duty.  Be  pleased  to  work  in  us  all  the  graces 
of  the  new  nature;  enabling  us  to  add  to  our  faith 
virtue,  and  to  virtue  knowledge,  and  to  knowledge 
temperance,  and  to  temperance  patience,  and  to 
patience  godliness,  and  to  godliness  brotherly-kindness, 
and  to  brotherly-kindness  charity.  And  strengthen  us 
to  bear  the  trials,  to  perform  the  duties,  and  to  resist 
the  temptations  of.  our  present  calling  and  circum- 
stances. 

We  commend  to  thee,  O  Lord,  our  temporal  inter- 
ests, as  to  a  faithful  Creator.  Watch  over  us,  and 
preserve  us  from  the  perils  of  the  ocean.  Cover  our 
head,  in  the  day  of  danger,  and  arm  us  for  every 
conflict.  And  in  thy  good  time  bring  us  to  our  desired 
haven.  Have  mercy  on  our  families  and  friends,  and 
forgive  and  save  our  enemies. 

Bless  thy  servant,  the  President  of  the  United  States, 
and  all  who  are  in  authority.  Bless  and  save  our 
country.  Grant  us  prosperity,  righteousness,  and 
peace.  Bless  our  army  and  navy,  and  especially  those 
with  whom  we  are  called  to  serve.  Bless,  O  Lord, 
the  Church  of  our  Lord  Jesus  Christ,  in  our  own 
beloved  land,  and  in  all  lands.  Send  forth  thy  mighty 
gospel,  that  it  may  teach  all  nations;  and  let  the  day 
dawn  when  the  knowledge  of  thy  glory  shall  cover 
the  earth  as  these  waters  cover  the  sea. 

Be  pleased,  O  Lord,  to  hear  our  prayers,  and  to  do 


TO    BE    USED    AT    SEA.  39 

for  us  exceeding  abundantly  above  all  we  can  ask  or 
think.  Sanctify  to  us  the  present  service,  and  make 
thy  word  effectual  to  our  instruction,  conversion,  and 
edification.  Be  at  peace  with  us,  take  away  our  sins, 
and  accept  our  worship,  only  for  the  sake  of  Jesus 
Christ  our  Redeemer.  And  to  the  Father,  the  Son, 
and  the  Holy  Ghost,  one  God,  be  glory  for  ever. 
Amen. 


V.  SERMON. 
IT  Here  a  Discourse  selected  for  the  purpose  may  be  read. 


VI.  PRAYER. 

O  Lord,  we  render  thee  thanks  for  the  teaching  of 
thy  blessed  word.  Forgive  all  that  has  been  amiss  in 
our  manner  of  receiving  it.  Cause  thy  truth  to  sink 
into  our  hearts,  and  to  bring  forth  fruit  in  our  lives. 
Convert  the  unconverted;  strengthen  the  wavering; 
confirm  the  feeble;  comfort  the  afflicted.  To  this  end, 
grant  us  the  out-pouring  of  thy  Holy  Spirit,  even 
upon  this  company;  and  reveal  thy  love  to  us  while 
we  are  upon  the  mighty  waters.  And  now  dismiss 
us  with  thy  fatherly  blessing,  for  the  sake  of  Jesus 
Christ  our  Saviour.     Amen. 


VII.  PSALM  OR  HYMN. 


VIII.  THE  CHRISTIAN  DOXOLOGY. 


40 

CHAPTER  V. 

PUNERAL  SERVICE.  NO.  I. 


TO  BE  USED  AT  SEA. 


H  The  preparation  for  the  funeral  having  been  made,  and  the 
ship's  company  being  reverently  assembled,  the  services  may 
commence  with  the  following  passages  of  Scripture. 

What  is  your  life?  It  is  even  a  vapour  that 
appeareth  for  a  little  time,  and  then  vanisheth  avt^ay. 
My  days  are  swifter  than  a  weaver's  shuttle,  swifter 
than  a  post  they  flee  away.  They  are  passed  away 
as  the  swift  ships:  as  the  eagle  that  hasteth  to  the 
prey.' 

There  is  but  a  step  between  me  and  death." 

What  man  is  he  that  Hveth,  and  shall  not  see  death? 
shall  he  deliver  his  soul  from  the  hand  of  the  grave? 
One  dieth  in  his  full  strength,  being  wholly  at  ease 
and  quiet,  his  breasts  are  full  of  milk,  and  his  bones 
are  moistened  with  marrow.  Another  dieth  in  the 
bitterness  of  his  soul,  and  never  eateth  w^ith  pleasure. 
They  shall  He  down  alike  in  the  dust,  and  the  worms 
shall  cover  them.^ 

All  flesh  shall  perish  together,  and  man  shall  turn 
again  unto  dust."* 

I  have  said  to  corruption.  Thou  art  my  father:  to 
the  worm.  Thou  art  my  mother,  and  my  sister.'' 

1  James  iv.  14.    Job  vii.  6 ;  ix.  25,  26.  a  1  Sam.  xxvi.  3. 

3  Ps.  Ixxxix.  48.    Job  xxi.  23,  25,  26.  *  Job  xxxiv.  15. 

» Job  xvii.  14. 


FUNERAL  SERVICE  TO  BE  USED  AT  SEA.       41 

If  a  man  die,  shall  he  live  again  ?  Jesus  said  unto 
her,  (Martha,)  I  am  the  resurrection  and  the  hfe:  he 
that  beheveth  in  me,  though  he  were  dead,  yet  shall 
he  live.  And  whosoever  liveth,  and  believeth  in  me, 
shall  never  die.  Though  after  my  skin  worms  destroy 
this  body,  yet  in  my  flesh  shall  I  see  God:  whom  I 
shall  see  for  myself,  and  mine  eyes  shall  behold  and 
not  another.  Now  is  Christ  risen  from  the  dead,  and 
become  the  first  fruits  of  them  that  slept.  For  since 
by  man  came  death,  by  man  came  also  the  resurrec- 
tion of  the  dead.  For  as  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive.  But  every  man  in  his 
own  order:  Christ  the  first  fruits,  afterward  they  that 
are  Christ's  at  his  coming.  Then  cometh  the  end, 
when  he  shall  have  delivered  up  the  kingdom  to  God, 
even  the  Father,  when  he  shall  have  put  down  all 
rule,  and  all  authority  and  power.  For  he  must  reign 
till  he  hath  put  all  enemies  under  his  feet.  The  last 
enemy  that  shall  be  destroyed  is  death.' 

But  some  man  will  say.  How  are  the  dead  raised 
up?  and  with  what  body  do  they  come?  Thou  fool, 
that  which  thou  sowest  is  not  quickened  except  it  die. 
And  that  which  thou  sowest,  thou  sowest  not  that 
body  that  shall  be,  but  bare  grain;  it  may  chance  of 
wheat,  or  of  some  other  grain;  but  God  giveth  it  a 
body  as  it  hath  pleased  him,  and  to  every  seed  his 
own  body.  So  also  is  the  resurrection  of  the  dead. 
It  is  sown  in  corruption,  it  is  raised  in  incorruption. 
It  is  sown  in  dishonour,  it  is  raised  in  glory:  it  is  sown 
in  weakness,  it  is  raised  in  power:  it  is  sown  a  natural 

»  Job  xiv.  14.  John  xi.  25,  26.  Job  xix.  26,  27.  1  Cor.  xv.  20. 
35,  36,  38,  42,  44,  50,  57. 

4* 


42 


FUNERAL    SERVICE 


body,  it  is  raised  a  spiritual  body.  Now  this  I 
say,  brethren,  that  flesh  and  blood  cannot  inherit 
the  kingdom  of  God:  neither  doth  corruption  inherit 
incorruption.  Behold,  I  show  you  a  mystery:  We 
shall  not  all  sleep,  but  we  shall  all  be  changed,  in 
a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trump.  For  this  corruptible  must  put  on  incorrup- 
tion, and  this  mortal  must  put  on  immortality.  So 
when  this  corruptible  shall  have  put  on  incorrup- 
tion, and  this  mortal  shall  have  put  on  immortality, 
then  shall  be  brought  to  pass  the  saying  that  is 
written.  Death  is  swallowed  up  in  victory.  O 
death,  where  is  thy  sting?  O  grave,  where  is  thy 
victory?  The  sting  of  death  is  sin,  and  the  strength 
of  sin  is  the  law.  But  thanks  be  to  God,  who  giveth 
us  the  victory  through  our  Lord  Jesus  Christ. 

We  know,  that  if  our  earthly  house  of  this 
tabernacle  were  dissolved,  we  have  a  building  of 
God,  a  house  not  made  with  hands,  eternal  in  the 
heavens.  Therefore  we  are  always  confident,  know- 
ing that  whilst  we  are  at  home  in  the  body,  we 
are  absent  from  the  Lord.  We  are  confident,  I 
say,  and  willing  rather  to  be  absent  from  the  body, 
and  to  be  present  with  the  Lord.  For  to  me  to 
live  is  Christ,  and  to  die  is  gain.  I  am  in  a  strait 
betwixt  two,  having  a  desire  to  depart,  and  to  be 
with  Christ,  which  is  far  better.  There  the  wicked 
cease  from  troubling,  and  there  the  weary  are  at 
rest.  And  there  shall  be  no  more  death,  neither 
sorrow,  nor  crying,  neither  shall  there  be  any  more 
pain.  And  there  shall  be  no  night  there,  and  they 
need   no   candle,  neither   light   of  the  sun,  for   the 


TO    BE    USED    AT    SEA.  43 

Lord  God  giveth  them  light,  and  they  shall   reign 
for  ever  and  ever.' 


PRAYER. 

Almighty  God,  our  heavenly  Father,  thou  art  from 
everlasting  to  everlasting,  and  thy  years  fail  not; 
but  we  are  of  yesterday  and  know  nothing.  Cause 
us,  we  humbly  beseech  thee,  to  lay  to  heart  this  dis- 
pensation of  thy  providence,  and  so  to  number  our 
days  that  we  may  apply  our  hearts  unto  wisdom. 
Knowing  that  our  time  is  short,  and  not  knowing 
what  a  day  may  bring  forth,  we  pray  thee,  of  thine 
infinite  mercy,  to  prepare  us  for  our  departure.  Bless 
this  instructive  event  to  our  immortal  souls.  Call  us 
away  from  the  pursuit  of  earthly  vanities.  Grant  us 
that  renewal  of  nature,  and  that  faith  in  Jesus  Christ, 
without  which  we  can  never  hope  to  see  thy  face  in 
peace.''  And  while  we  commit  the  remains  of  our 
brother  to  the  deep,  in  expectation  of  the  day  when 
the  sea  shall  give  up  the  dead  which  are  in  it,  work 
in  us,  O  Lord,  by  thy  Holy  Spirit,  that  mighty  change 
of  heart,  which  thou  alone  canst  effect.  Then,  when 
we  also  come  to  die,  be  thou  the  strength  of  our  heart 
and  our  portion  for  ever,  and  administer  to  us  an 
abundant  entrance  into  thy  kingdom.  All  which  we 
ask,  in  the  name  of  him  who  hath  abolished  death, 
and  brought  life  and  immortality  to  light.  And  to  the 
Father,  the  Son,  and  the  Holy  Ghost,  one  God,  be 
praise  and  glory  for  ever.     Amen. 

» 2  Cor.  V.  1,  6,  8.     Phil.  i.  21,  23.    Job  iii.  17.    Rev.  xxi.  4; 
xxii.  6. — From  Evert's  Pastor's  Hand-Book. 
3  Here  the  remains  may  be  lowered  into  the  sea. 


44  FUNERAL    SERVICE 


FUNERAL  SERVICE.  NO.  II. 


TO  BE  USED  AT  SEA. 


IT  The  service  may  be  opened  by  reading  either  the  Scripture 
passages  elsewhere  given,  or  those  which  here  follow. 

All  flesh  is  grass,  and  all  the  goodliness  thereof  is 
as  the  flower  of  the  field.  The  grass  withereth,  the 
flower  fadeth,  but  the  word  of  our  God  shall  stand 
for  ever. 

One  generation  passeth  away,  and  another  genera- 
tion Cometh.  The  time  is  short.  It  remaineth,  that 
both  they  that  have  wives  be  as  though  they  had 
none;  and  they  that  weep  as  though  they  wept  not; 
and  they  that  rejoice  as  though  they  rejoiced  not;  and 
they  that  buy  as  though  they  possessed  not ;  and  they 
that  use  this  world  as  not  abusing  it,  for  the  fashion 
of  this  world  passeth  away.  It  is  appointed  unto  men 
once  to  die,  but  after  this  the  judgment. 

Lord,  make  me  to  know  mine  end,  and  the  measure 
of  my  days,  what  it  is,  that  I  may  know  how  frail 
I  am.  Behold,  thou  hast  made  my  days  as  a  hand- 
breadth,  and  mine  age  is  as  nothing  before  thee :  verily, 
man  at  his  best  estate,  is  altogether  vanity. 

And  I  saw  the  dead,  small  and  great,  stand  before 
God,  and  the  books  were  opened.  And  the  sea  gave 
up  the  dead  which  were  in  it,  and  death  and  hell 


TO    BE    USED    AT    SEA.  45 

delivered  up  the  dead  which  were  in  them,  and  they 
were  judged  every  man  according  to  their  works. 


II.  PRAYER. 

O  Lord,  thou  hast  been  our  dwelling  place  in  all 
generations.  Before  the  mountains  were  brought 
forth,  or  thou  hadst  formed  the  earth  and  the  world, 
even  from  everlasting  to  everlasting  thou  art  God. 
Thou  turnest  man  unto  destruction,  and  sayest. 
Return  ye  children  of  men:  for  a  thousand  years  in 
thy  sight  are  but  as  yesterday,  when  it  is  past — as  a 
watch  in  the  night. 

Lord,  make  us  to  know  our  end,  and  the  measure 
of  our  days,  what  it  is,  that  we  may  know  how  frail 
we  are.  Behold,  thou  hast  made  our  days  as  a  hand- 
breadth,  and  our  age  is  as  nothing  before  thee.  Verily, 
man  at  his  best  estate  is  altogether  vanity.  The  sen- 
tence, "dust  thou  art,  and  unto  dust  thou  shalt  return," 
must  soon  be  executed  upon  us  all;  for  it  is  appointed 
unto  men  once  to  die  and  after  that  the  judgment. 
For  by  one  man  sin  entered  into  the  world,  and  death 
by  sin,  and  so  death  passed  upon  all  men  because  all 
have  sinned.  O  Lord,  our  times  are  in  thy  hand,  and 
thou  hast  appointed  unto  man  a  boundary  over  which 
he  cannot  pass;  and  thou  wilt  surely  bring  us  to  the 
house  appointed  for  all  living.  In  the  dispensations 
of  thy  wise,  sovereign,  and  righteous  providence,  thou 
hast  been  pleased  to  remove  from  the  midst  of  us,  one 
of  our  number ;  and  we  have  no  right  to  murmur,  or 
to  say,  "  What  doest  thou  ?"  With  humility  and 
resignation,  it  behoves  us  to  submit  to  thy  holy  will ; 


46  FUNERAL    SERVICE 

believing  that  thou  v^^ilt  deal  justly  and  mercifully  with 
the  creatures  thou  hast  made.  But  our  present  duty 
relates  not  to  the  soul  of  our  departed  friend;  for  we 
are  met  to  dispose  of  the  lifeless  body  in  as  decent 
and  solemn  a  manner  as  we  can.  And  as  it  is  neces- 
sary to  bury  our  dead  out  of  our  sight,  we  do  now 
commit  the  remains  of  our  late  companion  to  the 
bosom  of  the  mighty  deep  [here  the  remains  should  be 
lowered  into  the  sea]  in  the  full  persuasion,  that  by  thy 
power  it  shall  be  raised  again,  in  the  resurrection,  at 
the  last  day;  when  the  dead  shall  come  forth  from  their 
graves,  and  when  the  sea  shall  also  give  up  her  dead, 
that  all  may  be  judged  according  to  the  deeds  done  in 
the  body. 

And  now,  most  merciful  God,  enable  us  to  take 
warning  from  this  solemn  dispensation  of  thy  provi- 
dence, that  we  may  all  be  led  to  meditate  on  the  uncer- 
tainty of  life,  and  the  nearness  of  death ;  and  to  make 
due  preparation  for  that  great  and  inevitable  change. 
We  beseech  thee,  O  Lord,  not  to  call  any  of  us  away 
in  an  unprepared  state.  So  teach  us  to  number  our 
days,  that  we  may  apply  our  hearts  unto  wisdom.  O 
make  us  wise  to  consider  our  latter  end ;  so  that  when 
called  to  die,  we  may  have  hope  in  our  death.  Grant, 
O  Lord,  thy  blessing  to  the  surviving  relatives  of  our 
deceased  friend.  Comfort  them  under  their  sore 
bereavement,  and  enable  them  to  make  a  wise  use  of 
this  dispensation  of  thy  providence  for  their  soul's 
benefit.  These  petitions  we  humbly  ofl^er  in  the  name 
of  the  Lord  Jesus  Christ,  to  whom,  with  the  Father, 
and  the  Holy  Spirit,  be  praise  and  glory.     Amen. 


FOR    THE    ARMY.  47 


FUNERAL  SERVICE.   NO.  I. 


FOR  THE  ARMY. 


Man's  days  are  as  grass;  as  a  flower  of  the  field  so 
he  flourisheth  ;  the  wind  passeth  over  it,  and  it  is  gone, 
and  the  place  thereof  knoweth  it  no  more.' 

When  he  dieth,  he  shall  carry  nothing  away,  his 
glory  shall  not  descend  after  him;  as  he  came,  naked 
shall  he  return,  and  shall  take  nothing  of  his  labour 
which  he  may  carry  away  in  his  hand.'^ 

Make  me  to  know  mine  end,  and  the  measure  of 
my  days,  what  it  is,  that  I  may  know  how  frail  I  am.^ 

I  know  that  thou  wilt  bring  me  to  death,  to  the 
house  appointed  for  all  living.^ 

There  is  no  discharge  in  that  war.  There  is  an 
appointed  time  for  man  upon  earth;  his  days  are  as 
the  days  of  an  hireling;  his  days  are  determined,  the 
number  of  his  months  is  with  thee:  thou  hast  appointed 
his  bounds  that  he  cannot  pass.  Thou  changest  his 
countenance,  and  sendest  him  away." 

All  the  days  of  my  appointed  time  will  I  wait,  till 
my  change  come:  then  shall  I  go  the  way  of  all  the 
earth.  Though  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil,  for  thou  art  with 
me,  thy  rod  and  thy  staff,  they  comfort  me.  My  flesh 
and  my  heart  faileth,  but  thou  art  the  strength  of  my 

*  Ps.  ciii.  15,  16 ;  xlix.  17.      ^  Eccl.  v.  15.  =»  Ps.  xxxix.  4. 

*  Job  XXX.  23.  "  Eccl.  viii.  8.  Job  vii.  1 ;  xiv.  5, 20. 


48  FUNERAL    SERVICE 

heart,  and  my  portion  for  ever.  For  I  know  whom  I 
have  believed,  and  am  persuaded  that  he  is  able  to  keep 
that  which  I  have  committed  unto  him,  till  that  day.' 

Though  a  man  die,  yet  shall  he  live  again.  I  am 
the  Resurrection  and  the  Life.  He  that  belie veth  in 
me,  though  he  were  dead,  yet  shall  he  live.  I  know 
that  my  Redeemer  liveth;  and  though  worms  destroy 
this  body,  yet  in  my  flesh  shall  I  see  God."* 

It  is  sown  in  corruption,  it  is  raised  in  incorruption: 
it  is  sown  in  dishonour,  it  is  raised  in  glory:  it  is 
sown  in  weakness,  it  is  raised  in  power:  it  is  sown  a 
natural  body,  it  is  raised  a  spiritual  body.  Then  shall 
be  brought  to  pass  the  saying  that  is  written.  Death  is 
swallowed  up  in  victory.  O  death,  where  is  thy  sting? 
O  grave,  where  is  thy  victory?  The  sting  of  death  is 
sin;  and  the  strength  of  sin  is  the  law :  but  thanks  be  to 
God,  who  giveth  us  the  victory  through  our  Lord 
Jesus  Christ.  For  now  is  Christ  risen  from  the  dead, 
and  become  the  first  fruits  of  them  that  slept.^ 

The  righteous  hath  hope  in  his  death.  Let  me  die 
the  death  of  the  righteous,  and  let  my  last  end  be  like 
his.  Precious  in  the  sight  of  the  Lord  is  the  death  of 
his  saints.  The  day  of  their  death  is  better  than  that 
of  their  birth.  For  we  know  that  if  our  earthly  house 
of  this  tabernacle  were  dissolved,  we  have  a  building 
of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens.'' 

Blessed  are  the  dead  who  die  in  the  Lord :  yea  saith 

»  Job  xiv.  14.    1  Kings  ii.  2.    Ps.  xxiii.  4 ;  Ixxiii.  26.    2  Tim.  i.  12. 

^  Job  xiv.  14.    John  xi.  25.    Job  xix.  25,  26. 

=>  1  Cor.  XV.  42,  43,  44,  54,  55,  56,  57,  20. 

*  Prov.xir.  32.  Num.  xxiii.  10.  Ps.cxvi.  15.  Ecvii.  1.  2  Cor.  v.  1. 


FOR    THE    ARMY.  49 

the  Spirit,  that  they  may  rest  from  their  labours,  and 
their  works  do  follow  them.  I  shall  be  satisfied,  O 
Lord,  when  I  awake  in  thy  likeness.  Then  shall  he 
say  to  them  upon  his  right  hand.  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world.' 

In  thy  presence  is  fulness  of  joy,  at  thy  right  hand 
are  pleasures  for  evermore.  There  the  wicked  cease 
from  troubling  and  the  weary  are  at  rest,  and  they 
shall  hunger  no  more,  neither  thirst  any  more,  neither 
shall  the  sun  light  on  them,  nor  any  heat.  The  Lamb 
that  is  in  the  midst  of  the  throne  shall  feed  them,  and 
shall  lead  them  unto  living  fountains  of  waters.  There 
shall  be  no  more  death,  neither  sorrow  nor  crying, 
neither  shall  there  bp  any  more  pain,  for  the  former 
things  are  passed  away.  I  would  not  live  alway. 
To  depart  and  be  wiih.  Christ  is  far  better.  For  us 
to  live  is  Christ,  but  to  lj.ie  is  a  gain.' 

The  hour  is  coming,%hen  they  that  are  in  their 
graves  shall  hear  his  voice,  and  shall  come  forth,  they 
that  have  done  good,  to  the  resurrection  of  life,  and 
they  that  have  done  evil,  to  the  resurrection  of  dam- 
nation.^ 

O  that  men  were  wise,  that  they  knew  this,  that 
they  would  consider  their  latter  end  1 '' 


PRAYER. 

Almighty  God,  our  heavenly  Father,  thou   doest 
thy  pleasure  in  heaven  and  in  earth,  and  none  can 

I  Rev.  xiv.  13.    Ps.  xvii.  15.    Matt  xxv.  34. 
^  Ps.  xvi.  11.  Job  iii.  17.  Rev.  vii.  16;  xxi.  4.  Job  vii.  16.  Phil.  i.  28. 
'  John  V.  28,  29.  '  Deut.  xxxii.  29. 

5 


50  FUNERAL    SERVICE 

stay  thy  hand,  or  say  unto  thee,  What  doest  thou? 
But  all  that  thou  doest  is  wisest  and  best.  Blessed, 
therefore,  be  thy  name,  as  well  when  thou  givest,  as 
when  thou  takest  away.  Yet,  O  Lord,  when  thou 
removest  one  from  the  midst  of  us,  be  pleased  in 
mercy  to  turn  this  event  to  the  good  of  our  souls. 
Awaken  our  drowsy  minds,  and  alarm  our  dead 
consciences.  Bring  us  to  the  knowledge  of  our  sins, 
and  to  the  knowledge  of  Jesus  Christ,  who  taketh 
away  sin.  Thou  art  pleased,  O  Lord,  to  spare  us, 
while  others  are  taken  to  their  long  home.  What  are 
we  better  than  others,  that  the  things  which  belong 
to  our  peace  should  not  be  for  ever  hidden  from 
our  eyes'?  Let  us  not  be  as  brutes,  that  have  no 
understanding,  unmindful  of  our  mortality.  Called  to 
a  service  in  which  there  is  often  but  a  step  between 
us  and  death,  let  us  by  thy  grace,  prepare  to  meet 
our  God.  O  sanctify  to  this  end,  the  present  dispen- 
sation. Heal  the  wounds  which  it  has  made,  and 
comfort  those  whom  it  has  bereaved.  Pardon  our 
sins  through  the  blood  of  Jesus  Christ,  and  put  upon 
us  his  righteousness.  And  when  we  come  to  die, 
whether  it  be  by  lingering  decay,  or  by  sudden  vio- 
lence, receive  us  to  thy  glory,  as  sinners  saved  by 
grace,  only  for  the  sake  of  our  adorable  Redeemer, 
Jesus  Christ.     Amen. 


FOR    THE    ARMY.  51 


FUNEKAL  SERVICE  NO.  II. 


FOR  THE  ARMY. 


I.  READING  OF  SCRIPTURE. 

H  Any  one  of  the  following  lessons  may  be  used,  in  opening  the 
service. 

(1.) — The  nineteenth  Psalm. 

(2.)— John  xi.  21—46. 

(3.)— Luke  xvi.  19—31. 

(4.)— 1  Cor.  XV.  12—53. 

(5.) — 2  Cor.  iv.  10,  to  11th  verse  of  chap.  v. 

(6.)— Job  xiv. 


II.  PRAYER. 

O  THOU  most  mighty  and  most  merciful  God  !  who 
art  righteous  in  all  thy  ways,  and  holy  in  all  thy 
works,  it  is  of  thy  mercies  that  we  are  not  consumed, 
and  because  thy  compassions  fail  not.  O  humble  us 
under  thy  mighty  hand.  Cause  this  solemn  visitation 
to  bring  to  our  remembrance  our  danger  and  our  sin. 
Lead  us  to  bewail  and  repent  of  our  manifold  trans- 
gressions, in  thought,  word,  and  deed,  against  thy 
Divine  Majesty.  To  us,  indeed,  belong  shame  and 
confusion  of  face,  but  to  thee  belong  mercies  and  for- 
giveness, though  we  have  rebelled  against  thee. 

O  God  and  Father  of  our  Lord  Jesus  Christ,  the 


52  FUNERAL    SERVICE. 

resurrection  and  the  life,  in  whom  whosoever  believeth 
shall  live,  though  he  die,  and  whosoever  liveth  and 
believeth  in  him,  shall  never  die  the  second  death ; 
create  us  anew  in  Christ  Jesus,  and  make  us  alive  in 
him.  Work  faith  in  us,  and  grant  us  his  righteous- 
ness, that  so  we  may  die  in  the  Lord,  and  that  at  the 
last  day  we  may  hear  thy  voice  saying.  Come,  ye 
blessed  of  my  Father,  enter  ye  into  the  joy  of  your 
Lord. 

O  thou  Disposer  of  all  events,  with  whom  are  the 
issues  of  life  and  death,  cause  us  to  hear  this  warning 
voice,  "  Be  ye  also  ready !"  One  has  been  taken,  and 
another  left.  In  the  midst  of  danger  thou  hast  spared 
us.  Make  us  mindful  of  our  mortality.  Prepare  us 
for  whatever  thou  hast  prepared  for  us ;  and  as  our 
bodies  are  frail,  our  calling  perilous,  and  our  days 
uncertain  and  few  at  best,  enable  us  by  thy  Holy 
Spirit  so  to  live  the  life  of  faith,  that  when  our  sum- 
mons comes,  we  may  depart  in  peace,  and  fall  asleep 
in  Jesus. 

Comfort,  O  Lord,  those  hearts  which  are  wounded 
by  this  dispensation.  Sanctify  it  to  the  awakening 
and  salvation  of  survivors.  And  at  length  admit  us 
all  to  thy  heavenly  kingdom,  for  the  sake  of  Jesus 
Christ  our  Redeemer.     Amen. 


FOR    LAND    OR    SEA.  53 


FUNERAL  SERVICE 


FOR  LAND  OR  SEA. 
Specially  adapted  to  the  case  of  a  consistent  professor  of  religion. 


IT  The  reading  of  Scripture  from  the  First  Epistle  to  the  Corin- 
thians, chap.  XV.  verses  42 — 58. 


II.    PRAYER. 

Almighty  God,  our  heavenly  Father,  thy  mercy 
is  in  the  heavens,  and  thy  faithfulness  reacheth  unto 
the  clouds.  Thy  righteousness  is  like  the  great  moun- 
tains, and  thy  judgments  are  a  great  deep.  Clouds 
and  darkness  are  round  about  thee,  but  justice  and 
judgment  are  the  habitation  of  thy  throne.  Thy  judg- 
ments are  unsearchable,  and  thy  ways  past  finding  out. 
Thou  delightest  in  mercy,  and  dost  not  willingly  afflict 
thy  children  ;  but  when  in  the  wise  and  sovereign  dis- 
pensations of  thy  providence,  thou  art  pleased  to  cut 
down  one  and  another  in  the  midst  of  their  course, 
it  becomes  us  to  be  silent,  and  calmly  to  submit  to  thy 
righteous  will;  believing  that  all  that  thou  doest  is 
right,  although  at  present  we  are  not  permitted  to 
know  the  reasons  of  thy  dispensations.  Though  we 
may  not  murmur,  we  are  permitted  to  mourn  the  loss 
of  a  beloved  brother,  whom  thou  hast  been  pleased  to 

call  away  from  the  troubles  and  temptations  of  this 

5# 


54  FUNERAL    SERVICE. 

world,  to  a  much  more  perfect  and  blessed  state  than 
thy  Church  upon  earth.  We  do  not  therefore  mourn 
on  his  account,  for  we  believe  that  death  was  to  him 
gain ;  yet  we  cannot  but  lament  the  departure  of  one 
who  was  a  help  and  comfort  to  us,  and  by  his  con- 
versation and  pious  example,  was  the  means  of  res- 
training the  wicked,  and  of  edifying  thy  people.  May 
the  good  example  of  thy  servant  be  still  remembered 
and  followed  by  those  who  have  witnessed  it,  and 
may  we  all  so  live  that  we  may  be  always  ready  to 
die.  And  when  we  are  summoned  to  descend  into 
the  valley  of  the  shadow  of  death,  may  the  great 
Shepherd  of  the  sheep  be  present  with  us,  and  by  his 
rod  and  his  staff  so  comfort  us,  that  we  may  fear  no 
evil.  When  heart  and  flesh  fail,  then,  O  merciful 
God,  be  thou  the  strength  of  our  heart  and  our  por- 
tion for  ever.  And  thus,  O  blessed  Redeemer,  by 
thy  love  and  by  thy  merit,  make  us  conquerors  and 
more  than  conquerors  over  the  last  enemy ;  so  that 
we  may  be  enabled  to  sing  the  song  of  triumph,  "  O 
death,  where  is  thy  sting  ?  O  grave,  where  is  thy  vic- 
tory ?"  While  we  live,  may  we  live  unto  the  Lord, 
and  when  we  die,  may  we  die  unto  the  Lord  ;  so  that 
living  and  dying,  we  may  be  the  Lord's.  All  which 
we  ask,  only  in  the  name  of  the  Lord  Jesus  Christ, 
who  died  for  us,  and  ever  liveth  to  intercede  for  us, 
to  whom,  with  thee,  O  Father,  and  the  Spirit  of  all 
grace,  be  glory  for  ever.     Amen. 


65 

CHAPTER  VI. 

SOCIAL  PRAYERS. 


MORNING  PRAYER.* 

This  may  be  used  by  more  than  one  person. 

O  Lord,  thou  art  the  God  whose  we  are,  and  whom 
we  ought  to  serve  with  all  the  abilities  wherewith 
thou  hast  blessed  us.  We  are  bound  by  all  the  obli- 
gations of  thy  laws,  and  by  all  the  endearments  of  thy 
love,  to  be  faithful  in  the  covenant  of  our  God,  and 
to  abound  in  the  work  of  the  Lord.  But  we  desire 
to  humble  ourselves  before  thee,  that  our  lives  have 
been  so  unserviceable  to  thee,  and  so  full  of  provoca- 
tion against  thee,  that  the  dishonour  which  we  have 
done  thee,  O  Lord,  has  so  far  exceeded  all  our  services, 
that  we  have  lived  to  ourselves  rather  than  to  thee, 
and  have  served  our  own  lusts  and  pleasures  more 
than  thy  holy  blessed  will.  O,  how  have  we  disbe- 
lieved thy  truths,  disobeyed  thy  commands,  disre- 
garded thy  promises  and  threats !  how  have  we 
resisted  and  defeated  all  the  gracious  methods  which 
thou  hast  used  to  reclaim  us  from  our  evil  ways,  and 
to  bring  us  to  thyself 

We  have  sinned  against  thee,  our  God,  and  done 

*  This  prayer,  and  the  five  following,  may  be  suitably  used  by 
two  or  more  friends,  by  a  family,  or  by  a  social  circle,  on  land  or 
sea. 


56  SOCIAL    PRAYERS. 

infinite  wrong  and  damage  to  our  own  souls.  By  our 
sins  we  have  spoiled  and  destroyed  ourselves  ;  but  it 
is  not  in  us,  O  Lord,  to  recover  and  save  ourselves ; 
in  thee,  O  heavenly  Father,  in  thee  alone  is  all  our 
help.  Yea,  thou  hast  laid  help  upon  One  that  is 
mighty,  and  that  is  able  to  save  to  the  uttermost  all 
that  come  to  thee  through  him.  Through  him  thou 
hast  encouraged  us  to  come  boldly  to  the  throne  of 
grace,  that  we  may  obtain  mercy,  and  find  grace  to 
help  in  time  of  need.  In  him,  therefore,  we  beg,  O 
Lord,  that  thou  wilt  be  reconciled  to  us,  and  make 
thyself  known  to  us  as  a  Father  of  mercies,  and  a 
God  of  all  consolation. 

For  his  sake  enable  us  also,  we  beseech  thee,  to 
live  as  becomes  the  children  of  God,  and  the  mem- 
bers and  followers  of  Christ.  O  put  such  principles 
of  grace  and  holiness  into  our  hearts,  as  may  make 
us  to  hate  all  iniquity,  and  to  abhor  every  false  way. 
Put  thy  Spirit  within  us,  causing  us  to  walk  in  thy 
statutes,  and  to  keep  thy  judgments,  and  to  do  them. 
Not  only  lay  thy  commands  upon  us,  but  be  pleased, 
O  Lord,  to  enable  us  to  perform  them.  And  so 
quicken  us  by  thy  grace,  that  we  may  make  it  our 
meat  and  drink  to  do  thy  will,  and  may  run  the  way 
of  thy  commandments  with  enlarged  hearts.  O  make 
our  services  acceptable  to  thee  while  we  live,  and  our 
souls  ready  for  thee  when  we  die.  And  as  long  as 
we  are  in  this  world,  keep  us,  O  Lord  our  God,  from 
the  evil  of  it,  and  from  the  snares  and  dangers  to 
which  thou  knowest  we  are  continually  exposed. 
O  make  our  passage  safe  through  all  the  changes, 
troubles,  and  temptations  of  this  mortal  life,  and  bring 


FOR    THE    EVENING.  57 

US  finally  to  the  unchangeable  glories  and  felicities  of 
the  eternal  world. 

Be  merciful  to  us,  good  Lord,  and  bless  us,  and 
keep  us  this  day  in  all  our  ways.  O  let  us  be  in  the 
fear  of  the  Lord  all  the  day  long;  let  thy  fear  be 
ever  before  our  eyes,  to  restrain  us  from  the  things 
which  are  displeasing  to  thee,  and  destructive  to  our 
own  souls.  And  let  thy  love  abound  in  our  hearts, 
and  sweetly  and  powerfully  constrain  us  to  perform 
whatever  is  acceptable  in  thy  sight,  through  him  that 
hath  loved  and  redeemed  us,  even  the  Lord  our  right- 
eousness, in  whose  blessed  name  and  words  we  con- 
tinue praying — Our  Father,  &lg. 

The  blessing  of  God  Almighty,  Father,  Son,  and 
Holy  Ghost,  be  with  us,  and  with  all  that  belong  to 
us,  this  day  and  for  evermore.     Amen. 


EVENING    PRAYER 


For  more  than  one  person. 


O  Lord  our  God !  thou  art  infinitely  great,  and 
infinitely  good.  Thy  glory  is  above  all  our  thoughts, 
and  thy  mercies  are  more  than  can  be  numbered.  O 
what  cause  have  we  to  admire,  and  bless,  and  praise 
thee,  for  making  us  the  objects  of  thy  love,  and  the 
living  monuments  of  thy  goodness !  When  we  sur- 
vey thy  glorious  perfections,  especially  as  they  shine 
forth  in  the  person  of  Jesus  Christ,  we  are  encouraged 
to  come  unto  thee,  we  are  emboldened  to  call  thee 
Father.  And  though  we  have  great  and  many  sins 
to  confess,  we  look  up  with  confidence,  trusting  that 


58  SOCIAL    PRAYERS 

thou  wilt  pardon  them,  and  give  us  power  from  on 
high  to  mortify  and  subdue  them. 

Thou  didst  create  us,  O  Lord,  after  thine  own 
blessed  image,  in  a  holy  and  happy  estate;  but  we 
have  made  ourselves  vile  and  miserable;  we  are  no 
longer  upright,  but  have  sought  out  many  inventions; 
we  are  become  averse  to  good,  and  prone  to  evil. 
But  thou  hast  declared  thy  willingness  to  be  recon- 
ciled even  to  thine  enemies;  yea,  thou  hast  sent  thine 
only  Son  into  the  world  for  this  very  end;  thou  hast 
sent  him,  that  all  might  believe  in  him,  and  that  who- 
soever believeth  in  him  should  not  perish,  but  have 
everlasting  life.  O  Lord,  we  believe;  help  our  unbe- 
lief, and  give  us  true  repentance  towards  God,  and 
right  faith  in  our  Lord  Jesus  Christ,  that  we  may  be 
of  the  number  of  those  who  repent  and  believe  to  the 
saving  of  their  souls. 

And  save  us,  O  good  Lord,  from  the  love  and 
course  of  this  present  evil  world,  and  from  every 
self-destroying  way  which  we  are  tempted  to  follow. 
Make  us  a  way  to  escape  out  of  all  the  snares  of 
temptation  which  pertain  to  our  present  calling,  and 
so  show  us  the  bitterness  of  sin  and  the  excellence  of 
thy  ways,  that  we  may  never  regard  either  the  allure- 
ments or  discouragements  of  this  sinful  world.  Estab- 
lish, strengthen,  settle  us,  O  Lord,  that  going  forth  in 
thy  strength,  we  may  do  thy  will  to  all  well-pleasing, 
and  continue  in  thy  fear  to  our  lives'  end. 

While  we  supplicate  thy  mercy  for  ourselves,  we 
would  humbly  implore  thy  blessing,  O  Lord,  on  all 
those  whom  we  ought  to  remember  in  our  prayer. 
O  bring  nigh  unto  thee  all  those  that  are  yet  afar  off, 


FOR    THE    EVENING.  59 

and  make  manifest  the  savour  of  thy  knowledge  in 
every  place.  Let  such  as  yet  sit  in  darkness  and  the 
shadow  of  death,  behold  the  light  of  thy  truth,  and 
the  joy  of  thy  salvation.  O  that  all  who  name  the 
name  of  Christ  may  depart  from  iniquity,  and  so  live 
up  to  their  profession,  as  to  give  no  just  occasion  for 
thine  enemies  to  blaspheme. 

Be  gracious  and  favourable,  O  Lord,  to  thy  Church, 
and  especially  to  that  part  of  it  which  thou  hast  planted 
in  our  land.  Arise,  O  God,  and  plead  thine  own  cause, 
and  maintain  thy  holy  religion,  which  thou  hast  so 
long  established  amongst  us.  O  let  not  the  enemies 
of  thy  Church  ever  have  cause  to  say  that  they  have 
prevailed  against  thy  people  ;  but  let  those  that  espouse 
thy  cause,  and  stand  up  for  the  defence  of  thy  truth, 
go  on  and  prosper,  and  ever  have  cause  to  say,  "  The 
Lord  be  magnified,  w^ho  hath  pleasure  in  the  pros- 
perity of  his  servants." 

Bless  our  government,  our  army,  and  our  navy. 
Give  to  all  magistrates  wisdom  and  courage  to  de- 
fend thy  truth,  and  to  do  right  to  all.  Make  all  min- 
isters to  be  ensamples  to  the  flock  in  all  righteousness 
and  holiness  of  living,  and  estabhsh  all  of  us  to  be  a 
holy  people  to  thyself,  granting  us  one  heart,  and  one 
way,  that  we  may  fear  thee  for  ever,  for  the  good  of 
us  and  our  children  after  us. 

Comfort  all  who  want  the  comforts  which  we  enjoy, 
and  relieve  the  necessities  of  all  thine  afflicted  people 
throughout  the  world.  Remember  all  our  friends  and 
benefactors,  our  kindred  after  the  flesh,  and  all  who 
are  near  and  dear  unto  us  ;  remember  them  with  the 
favour  which    thou    bearest    to   thy   people.     Make 


GO 


SOCIAL     PRAYERS 


tliem,  O  Lojd,  such  as  thou  wouldest  have  them  to 
be,  and  such  as  thou  wilt  mercifully  accept  to  thy 
favour  here,  and  to  thy  kingdom  hereafter.  Look 
also  upon  our  enemies ;  forgive  them,  and  turn  their 
hearts ;  and  enable  us  to  forgive  them  as  w^e  hope  for 
forgiveness  at  thy  hands.  Enable  us  to  overcome 
their  evil  with  good;  and  so  to  please  thee  in  all  our 
ways,  that  thou  mayest  make  our  enemies  to  be  at 
peace  with  us. 

Hear  us,  O  God  of  the  spirits  of  all  flesh.  Hear  us 
both  for  ourselves  and  others ;  above  all,  O  hear  the 
Son  of  thy  love,  pleading  for  us  at  thy  right  hand ; 
hear  his  all-prevaihng  intercessions  for  us,  and  for  all 
the  members  of  his  mystical  body.  To  him  we  com- 
mit our  cause,  and  to  thee  through  him ;  trusting  in 
thy  tender  mercy,  and  ascribing  to  him,  to  thyself, 
and  to  thy  blessed  Spirit,  all  possible  honour,  might, 
majesty,  and  dominion,  both  now  and  ever.     Amen. 


MORNING  PRAYER. 

For  more  than  one  person. 
O  Lord  God,  that  hearest  prayer,  and  art  nigh  to 
all  that  call  upon  thee  in  truth,  we  are  moved  by  our 
own  necessities,  and  encouraged  by  thy  daily  mercies, 
to  renew  our  supplications  at  the  throne  of  thy  grace. 
And  we  beg  of  thee,  who  fashionest  all  the  hearts  of 
the  sons  of  men,  to  prepare  our  hearts,  that  we  may 
now  come  into  thy  holy  presence,  and  call  upon  thy 
blessed  name  in  an  acceptable  manner.  O  pour  upon 
us  the  Spirit  of  grace  and  of  supplications  ;  let  thy 
good  Spirit  help  our  infirmities ;  and  teach  us  to  ask 


FOR    THE    MORNING.  61 

such  things,  and  in  such  a  way,  as  shall  be  most  agree- 
able to  thy  will,  and  most  advantageous  to  our  souls. 

Behold !  we  who  are  but  poor  worms,  and  sinful 
dust  and  ashes,  have  taken  upon  us  now  to  speak 
unto  thee,  the  sovereign  Majesty  of  heaven  an  earth : 
we  have  too  just  cause  to  be  afraid,  lest  our  great  and 
manifold  sins  should  have  provoked  thee  to  hide  thy 
face  from  us,  and  to  shut  up  thy  loving-kindness  in 
displeasure.  We  know  that  w^e  have  done  wickedly 
in  not  hearkening  to  the  calls  of  thy  word,  and  yield- 
ing to  the  motions  of  thy  Spirit.  Our  iniquities  are 
increased  over  our  heads ;  our  trespass  is  grown  up 
even  unto  heaven ;  and  our  sins  are  a  sore  burden, 
too  heavy  for  us  to  bear.  If  thou,  O  Lord,  shouldest 
enter  into  judgment  with  us  for  our  actions,  we  could 
not  answer  thee  for  one  of  a  thousand ;  we  must  lay 
our  hands  upon  our  mouths,  and  plead  guilty  before 
thee,  and  place  our  w^hole  dependence  upon  thy 
mercy. 

O  God,  be  merciful  to  us  miserable  sinners ;  for  the 
sake  of  Him  whom  thou  hast  exalted  to  be  a  Prince 
and  a  Saviour,  to  give  repentance  to  thy  people,  and 
forgiveness  of  sins ;  be  merciful  to  us,  we  pray  thee, 
and  heal  our  souls,  which  have  greatly  sinned  against 
thee.  O  heal  our  backslidings,  renew  us  to  repent- 
ance, and  establish  our  goings  in  thy  holy  ways  :  let 
us  not  be  so  wavering  and  bent  to  backslide :  let  us 
not  so  revolt  from  thee,  and  return  to  folly,  after  thou 
hast  spoken  peace  unto  us  ;  but  may  we  go  on  con- 
quering and  to  conquer  all  the  enemies  of  our  souls, 
till  every  obstacle  to  our  salvation  be  surmounted, 
and  Satan  himself  be  bruised  under  our  feet. 

6 


G2  SOCIAL    PRAYERS 

O  thou  God  of  all  grace !  bring  such  thoughts  to 
our  minds,  and  lay  such  considerations  upon  our 
hearts,  as  thou  knowest  will  effectually  keep  us  from 
our  iniquity,  and  prevail  with  us  to  do  thy  will.  Put 
thy  fear  in  our  hearts,  that  we  may  no  more  depart 
from  thee ;  and  preserve  us  holy  and  unblamable, 
unto  the  coming  of  our  Lord  Jesus  Christ.  In  the 
mean  time  sanctify  to  us  all  the  dispensations  of  thy 
providence,  and  bless  us  in  every  condition  and  rela- 
tion of  life.  Make  us  contented  with  our  lot,  and 
faithful  in  our  calling ;  nor  let  us  ever  forget,  that  the 
care  of  our  souls  is  the  one  thing  needful.  O  make 
us  mindful  of  this,  that  we  may  follow  incessantly 
those  things  which  shall  bring  us  peace  at  the  last. 

Dispose  of  us,  we  beseech  thee,  and  of  all  that  con- 
cerns us,  to  the  glory  of  thy  name.  O  keep  us  at  all 
times,  and  in  all  places  and  companies,  from  the  evil 
of  sin,  and  from  all  other  evils  to  which  the  greatness 
of  our  sins  has  made  us  liable.  And  take  thou,  O 
heavenly  Father,  the  gracious  charge  and  govern- 
ment of  us  this  day  ;  and  so  guide  us  by  thy  counsel, 
that  hereafter  thou  mayest  receive  us  to  glory.  All 
this  we  ask  through  thy  tender  mercies,  and  our  Sa- 
viour's abundant  merits ;  in  whose  own  words,  we 
beg  all  things  needful  for  ourselves  and  others  at  thy 
hands.     Our  Father,  &c. 


EVENING   PRAYER. 

For  more  than  one  person 
O  Lord,  thou  art  our  gracious  God,  our  chief  good, 
and  our  most  merciful  Father  in  Christ  Jesus ;  in  his 


FOR    THE    EVENING.  63 

great  name,  and  through  his  prevaiHng  mediation,  we 
are  encouraged  still  to  present  our  persons  and  our 
prayers  before  thee.  It  is  a  privilege  which  we  are 
utterly  unworthy  to  enjoy,  that  thou  shouldest  admit 
us  into  thy  service,  yea,  into  fellowship  with  thee. 
We  do  not  presume  to  appear  in  the  presence  of  thy 
glorious  majesty  in  our  own  name,  or  trusting  in  any 
righteousness  of  our  own,  being  conscious  of  so  much 
guilt  as  might  make  us  tremble  for  fear  of  thy  judg- 
ments. But  we  come  in  the  name  and  mediation  of 
thy  dear  Son,  who  has  fully  satisfied  thy  justice  for 
our  sins,  and  continually  intercedes  for  us  at  thy  right 
hand.  Thou  lovest  him  infinitely  above  all,  and  de- 
lightest  to  honour  him  in  sparing  and  accepting  the 
most  unworthy  sinners  upon  his  account.  O  deliver 
us,  most  gracious  Lord,  for  his  sake,  from  all  the  trans- 
gressions for  which  our  hearts  condemn  us ;  and  from 
all  those,  of  which  thou,  who  art  greater  than  our 
hearts,  knowest  us  to  be  guilty.  And  seal  to  us  a  full 
pardon  in  his  most  precious  blood,  which  speaks  better 
things  for  us  than  we  are  able  to  speak  for  ourselves. 
And  may  the  time  past  of  our  lives  suflice  to  have 
lived  to  ourselves,  and  to  have  served  our  own  lusts 
and  pleasures.  O  put  an  end  to  all  our  presumptuous 
and  treacherous  dealings  ;  and  grant  us  new  and  con- 
trite hearts,  that  we  may  tremble  at  thy  presence,  and 
hate  and  abandon  every  evil  way.  Engage  to  thyself, 
O  blessed  Lord,  the  deepest  thoughts  of  our  minds,  the 
choicest  affections  of  our  hearts,  and  the  main  ten- 
dency and  activity  of  our  souls.  O  let  us  delight  in 
attendance  upon  thee,  and  in  communion  with  thee  ; 
nor  let  the  vanities  of  this  world  ever  divert  us  from 


64  SOCIAL    PRAYERS 

thy  service,  or  interrupt  our  enjoyiiient  of  thee.  Hear 
us,  O  Lord,  for  ourselves,  and  let  our  supplications 
also  ascend  before  thee  in  the  behalf  of  all  men  living. 
Send  thy  word,  and  the  means  of  grace,  to  such  as 
are  yet  destitute  of  them  ;  and  make  them  efficacious, 
and  a  savour  of  life  to  those  who  now  enjoy  them. 
Convert  the  unconverted,  and  perfect  thy  good  work 
where  thou  hast  begun  it.  Give  a  check  to  all  pro- 
faneness  and  ungodliness,  that  presumptuous  sinners 
may  be  ashamed,  and  that  the  wickedness  of  the 
wicked  may  come  to  an  end.  O  make  thy  church  to 
increase  and  flourish,  and  thy  servants  to  prevail  and 
rejoice.  Be  gracious  and  favourable  to  our  native 
land,  to  the  head  and  governors  of  it,  and  to  all  the 
particular  members.  Look  in  mercy  on  all  who  are 
set  for  its  defence ;  especially  on  those  who  are  united 
with  us  in  a  common  service.  O  do  thou  rule  all 
our  rulers,  counsel  all  our  counsellors,  teach  all  our 
teachers,  and  order  all  the  public  affairs,  to  the  glory 
of  thy  name,  and  to  the  welfare  of  the  church  and 
the  state.  Avert  from  us,  good  Lord,  the  judgments 
which  we  feel  or  fear ;  and  continue  to  us  the  many 
temporal  and  spiritual  advantages  which  through  thy 
favour  we  enjoy.  And  notwithstanding  all  the  de- 
vices of  our  enemies,  and  all  the  heinous  provocations 
of  our  sins,  O  be  thou  still  our  reconciled  God,  and  let 
us  be  thy  happy,  thy  peculiar  people. 

Look  down,  O  gracious  Father,  on  all  the  sons  and 
daughters  of  affliction :  mercifully  regard  them  under 
the  pressure  of  their  troubles,  and  think  thoughts  of 
pity  and  compassion  towards  them.  O  sanctify  thy 
fatherly  corrections  to  them,  support  them  under  their 


FOR    THE    EVENING.  65 

several  burthens,  and  in  thy  good  time  deliver  them 
from  the  furnace  into  which  they  are  cast.  Be  gra- 
cious to  all  our  distant  friends,  reward  our  benefactors, 
and  bless  our  relations  with  the  choicest  of  thy  bless- 
ings. Bless  also  our  enemies,  and  reconcile  them  both 
to  us  and  to  thyself.  Dwell  in  all  the  habitations 
which  thou  hast  made  houses  of  prayer,  and  with  all 
the  families  who  call  upon  thy  name.  Let  thy  hea- 
venly blessings,  and  thy  saving  grace,  descend  and 
rest  upon  our  companions.  O  guide  us,  and  keep  us ; 
make  us  wise  and  faithful  in  our  duty,  and  prosperous 
in  all  our  lawful  undertakings.  Bless  all  our  present 
circumstances  to  us,  and  fit  us  for  whatsoever  changes 
we  may  be  called  to  experience.  O  teach  us  how  to 
want,  and  how  to  abound ;  and  whether  we  be  in  a 
prosperous  or  suffering  condition,  secure  our  hearts  to 
thyself,  and  make  us  upright  before  thee. 

And  now,  O  Lord,  be  pleased  to  accept  our  evening 
sacrifice  of  praise  and  thanksgiving.  We  would  glorify 
thee,  the  Father  of  mercies,  and  the  Fountain  of  all 
goodness,  for  the  mercies  of  the  day  past,  and  for  the 
goodness  that  has  followed  us  all  the  days  of  our  life. 
Our  lives  have  been  filled  with  thy  mercies,  and  thou 
hast  abounded  towards  us  in  loving-kindness ;  infinite 
has  been  the  variety  of  the  sweet  and  comfortable 
blessings  with  which  thou  hast  loaded  us.  Thou  hast 
passed  by  our  innumerable  sins  as  though  thou  hadst 
not  seen  them;  and  thou  art  still  encompassing  us 
with  mercies  on  every  side.  Imprint,  therefore,  and 
preserve  upon  our  hearts  a  Hvely  and  grateful  sense 
of  all  thy  kindness  to  us  ;  let  our  souls  bless  thee  ;  let 
all  that  is  within  us  praise  thy  holy  name ;  yea,  let  us 
6* 


66  SOCIAL    PRAYERS 

give  thee  thanks  from  the  ground  of  the  heart,  and 
praise  our  God  whilst  we  have  our  being.  Thy  pa- 
tience with  us,  thy  care  over  us,  and  thy  continual 
mercy  to  us,  demand  our  incessant  praises :  to  thee, 
therefore,  O  our  heavenly  Father,  let  all  thanks,  and 
praise,  and  love,  and  obedience,  and  honour,  and  glory, 
be  rendered  by  us,  and  by  all  the  Israel  of  God,  hence- 
forth and  for  evermore.     Amen. 


MORNING  PRAYER  FOR  THE  LORD'S  DAY. 
For  more  than  one  person. 

O  MOST  blessed  and  gracious  Lord  God,  whose 
almighty  hand  has  brought  us  out  of  nothing  to  enjoy 
the  comforts  of  life,  and  whose  free  grace  has  called 
us  out  of  a  state  worse  than  nothing  to  the  hope  of 
thy  heavenly  glory  !  We  bless  thy  name,  that  thou 
hast  conducted  us  safe  through  many  dangers  to  see 
the  comfortable  light  of  this  day ;  and  we  glorify  thee 
tiiat  we  have  yet  a  day  of  grace  wherein  to  seek  the 
things  belonging  to  our  peace.  We  adore  thee  for 
having  so  far  consulted  the  good  of  our  souls,  as  to 
set  apart  this  day  for  holy  uses,  that  we  might  engage 
in  a  solemn  attendance  upon  thee,  in  whose  service 
consists  all  our  honour  and  happiness.  O  how  much 
higher  might  we  have  been  in  thy  favour,  how  much 
nearer  to  thee  our  God,  and  fitter  for  thy  heavenly 
kingdom,  had  we  rightly  used,  and  conscientiously 
improved,  those  means  of  grace  which  thou  hast  been 
pleased  to  afford  us. 

But  we  have  been  cruel  to  our  own  souls,  as  well 


FOR    THE    LORD  S    DAY.  67 

as  disobedient  to  thee,  our  Lord ;  many  times  losing 
the  opportunities  of  appearing  before  thee,  when  we 
were  near  thy  sanctuaries ;  and  shunning  as  a  task 
what  was  our  highest  privilege :  and  even  when  we 
have  set  ourselves  to  seek  thy  face,  it  has  been  with 
such  coldness  and  dulness,  such  wanderings  and  dis- 
tractions, that  thou  mightest  justly  abhor  our  souls, 
and  despise  our  services. 

But  be  thou  pleased  to  look  upon  us  in  the  Son  of 
thy  love,  who  is  the  Lord  our  peace  and  our  righteous- 
ness ;  and  forgive  us  all  that  is  past,  wherein  we  have 
neglected  thy  work,  or  performed  it  amiss,  or  done 
what  was  inconsistent  with  it.  Help  us,  O  God  of 
our  salvation,  and  deliver  us  both  from  the  bonds  and 
burthen  of  our  guilt,  and  purge  away  all  our  sins,  for 
the  glory  of  thy  name.  O  let  them  not  stand  as  a 
partition  wall,  to  hinder  the  ascent  of  our  prayers  to 
thee,  or  the  descent  of  thy  blessings  upon  us.  But  let 
thy  peace  and  love  shine  into  our  souls,  that  we  may 
see  the  felicity  of  thy  chosen,  and  draw  water  with 
joy  out  of  the  wells  of  salvation. 

O  let  us  not  rest  in  any  forms  of  godliness,  denying 
the  power  thereof;  let  us  not  take  up  with  the  name 
and  profession  of  Christianity ;  but  may  we  be  swayed 
with  its  life  and  power.  And  let  the  gospel  of  our 
Lord,  and  the  graces  of  thy  good  Spirit  shine  forth  in 
our  lives,  to  the  glory  of  thee,  our  heavenly  Father.  O 
gracious  God,  be  with  us,  and  with  all  the  ministers 
and  stewards  of  thy  mysteries,  who  are  this  day  to 
speak  in  thy  name ;  furnish  them  with  abilities  neces- 
sary for  their  great  work ;  and  enable  them  to  suit 
themselves  to  the  capacities  and  necessities  of  their 


68  SOCIAL    PRAYERS 

several  hearers.  And  grant,  Lord,  unto  us,  though 
now  removed  from  the  ordinary  means  of  grace, 
abihty  to  receive  thy  truth  in  the  love  of  it,  so  as  to 
profit  and  grow  by  it.  O  do  thou  remove  all  the  hin- 
drances of  our  spiritual  improvement,  that  thy  word 
may  have  free  course,  and  be  glorified  amongst  us. 
And  let  us  this  day  go  forth  in  the  strength  of  the 
Lord  God;  and  prosper  and  increase  with  the  in- 
crease of  God.  Let  thy  grace  and  blessing  accompany 
all  our  endeavours ;  that  having  served  thee  imper- 
fectly upon  earth,  we  may  attain  to  the  full  enjoyment 
of  thee  in  heaven,  and  glorify  thee  in  the  perfection 
of  holiness  for  ever  and  ever. 

And  let  thy  grace  and  blessing,  thy  love  and  fellow- 
ship, thy  direction  and  assistance,  O  heavenly  Father, 
Son,  and  Holy  Spirit,  be  with  us,  and  with  all  for 
whom  we  ought  to  pray,  this  day  and  for  evermore. 
Amen. 


EVENING  PRAYER  FOR  THE  LORD'S  DAY. 

For  more  than  one  person. 
O  Lord,  thou  art  good  to  the  soul  that  seeks  thee. 
By  numberless  invitations,  and  by  all  the  endear- 
ments of  thy  love,  thou  encouragest  poor  sinners  to 
come  unto  thee.  Thou  dost  not  bid  us  seek  thy  face 
in  vain,  or  serve  thee  for  nought ;  thou  hast  pleasure 
in  the  prosperity  of  thy  servants,  and  givest  not  ac- 
cording to  our  poor  imperfect  services,  but  according 
to  thine  infinitely  rich  and  tender  mercies,  thou  givest 
us  eternal  life  through  Jesus  Christ  our  Lord.  It  is 
not  any  thing  in  thy  laws,  O  gracious  Lord,  but  the 


FOIi    THE    lord's    DAY.  69 

sinfulness  of  our  depraved  nature,  that  makes  any  of 
them  seem  grievous  to  us ;  they  are  all  holy,  and  just, 
and  good,  tending  only  to  promote  our  present  and 
eternal  happiness.  Nor  is  it  any  thing  in  thy  blessed 
service,  but  the  aversion  of  our  own  vile  hearts,  that 
makes  any  part  of  that  employment  tedious  to  us, 
which  is  the  w^ork  and  joy  of  angels  ;  and  which  it  is 
our  wisdom,  our  honour,  our  interest,  and  our  happi- 
ness to  perform.  Holy  God,  we  are  all  as  an  unclean 
thing,  and  all  our  righteousnesses  are  as  filthy  rags  ; 
nor  can  we  ever  hope  to  be  justified  in  thy  sight  upon 
the  account  of  any  works  or  worth  of  our  own ;  for 
by  our  own  hearts  and  deeds  we  are  reproved  and 
condemned,  and  should  be  left  speechless  in  the  judg- 
ment, if  thou,  O  Lord,  shouldst  call  us  to  account,  ac- 
cording to  the  merits  even  of  our  best  services.  But 
we  desire  to  take  refuge  under  the  shadow  of  our 
crucified  Saviour,  and  to  be  found  in  him,  not  having 
our  own  righteousness,  but  that  which  is  by  the 
faith  of  Jesus  Christ;  that  the  shame  of  our  naked- 
ness may  be  covered,  and  all  our  sinful  deformities  be 
hid  from  thine  eyes.  And  we  entreat  thee  to  forgive 
us  mercifully,  and  receive  us  graciously,  and  love  us 
freely,  in  the  Son  of  thy  love,  in  whom  thou  art  well 
pleased. 

Command  a  blessing,  we  pray  thee,  O  Lord,  upon 
the  word  which  this  day  we  have  read  or  heard,  and 
upon  all  the  means  of  grace  that  have  been  used  for 
the  good  of  our  souls.  O  let  us  so  hide  thy  word  in 
our  hearts,  that  we  may  not  (as  we  have  done)  sin 
against  thee,  but  may  have  it  as  a  treasure  within  us, 
to  aid  us  in  every  hour  of  temptation,  and  in  every 


70  SOCIAL     PRAYERS 

time  of  need.  Apply  it  to  our  hearts,  that  we  may 
walk  more  humbly  and  closely  with  our  God,  and 
more  conscientiously  and  circumspectly  before  thee ; 
and  be  so  obedient  to  the  holy  precepts  of  thy  word, 
that  finally  we  may  enjoy  the  great  and  precious  pro- 
mises contained  in  it. 

Supply,  O  Lord,  by  the  immediate  teachings  of  thy 
Spirit,  the  want  of  thy  public  ordinances  in  these  our 
present  circumstances.  And  grant  to  us,  O  gracious 
Lord,  the  light  of  thy  gospel,  and  opportunities  for  our 
soul's  advantage.  Preserve  us  also,  by  thy  grace,  from 
the  temptations  of  our  calling  and  employment. 

And  now  we  give  thanks  (as  we  are  infinitely 
bound)  to  thee,  O  Lord  God,  our  heavenly  Father, 
for  the  mercies  of  this  day,  and  for  thy  great  mercy 
and  goodness  that  has  followed  us  all  the  days  of  our 
lives.  O  how  wonderful  is  thy  patience  and  long- 
suffering,  that  thou  should  St  all  day  long  stretch  forth 
thy  hands  to  a  rebellious  and  gainsaying  people  !  And 
how  unwearied  thy  kindness  and  love,  that  thou  still 
loadest  us  with  benefits,  notwithstanding  our  past 
abuse  of  them,  and  impartest  even  the  greatest  mer- 
cies to  us,  who  have  deserved  nothing  but  judgments 
at  thy  hands  !  Blessed  be  thy  name,  O  most  merciful 
Father,  that  thou  hast  defended  us  from  so  many 
dangers  in  our  lives,  which  threatened  to  destroy  us ; 
and  delivered  us  out  of  so  many  troubles  under  which 
we  should  have  sunk  and  perished,  if  thou  hadst  not 
been  nigh  to  us  and  done  great  things  for  us.  We 
bless  thee  for  our  health  and  liberty;  for  the  use  of 
our  reason,  limbs,  and  senses ;  for  the  supply  of  our 
daily  wants,  and  preservation  from  dangers,  seen  and 


FOR    THE    lord's    DAY.  71 

unseen ;  and  for  the  comforts  of  all  thy  good  creatures. 
But  above  all,  we  bless  thee  for  thy  mercies  and 
blessings  relating  to  the  world  to  come ;  for  Jesus 
Christ,  and  all  spiritual  blessings  in  heavenly  things 
in  him ;  for  remembering  us  in  our  low  estate,  and 
sending  eternal  redemption  to  us  by  the  hands  of  thy 
dear  Son;  for  the  light  and  direction  of  thy  word;  for 
the  teachings  and  strivings,  the  aids  and  consolations 
of  thy  Spirit ;  for  all  the  means  and  helps  which  we 
have  to  do  us  good ;  for  all  thy  grace  wrought  in  us, 
and  bestowed  upon  us  ;  and  for  all  the  discoveries 
and  hopes  of  eternal  glory,  which  thou  hast  given  to 
us.  O  how  infinitely  indebted  are  we  to  the  kindness 
and  love  of  God  our  Saviour  !  O  that  w^e  may  ever 
be  sensible  and  thankful  as  we  ought !  And  with  all 
that  thou  hast  given  us,  blessed  Lord,  give  us  hearts 
filled  with  thy  love,  and  lifted  up  in  thy  praise,  and 
devoted  to  thy  service. 

We  can  only  acknowledge  the  debt,  which  we  can 
never  pay.  We  cannot  praise  thee  according  to  the 
riches  of  thy  grace,  and  the  multitude  of  thy  mercies, 
but  we  desire  to  bless  and  praise  with  all  the  capaci- 
ties and  abilities  wherewith  thou  hast  blessed  us. 
And  help  us,  O  Lord  our  God,  to  glorify  thy  name, 
not  only  in  speaking  to  thy  praise,  but  in  so  entirely 
devoting  ourselves  to  thy  service,  that  we  may  be 
thine  in  faithfulness  and  in  the  sincerity  of  our  hearts, 
even  all  the  days  of  our  lives. 

O  make  us  truly  penitent  and  humbled  for  all  which 
this  day  we  have  done  amiss ;  and  make  us  unfeignedly 
thankful  for  all  the  good  that  we  have  received,  and 
for  all  which  thou  hast,  in  any  manner  or  measure. 


72  SOCIAL    PRAYERS 

enabled  us  to  do  aright.  The  evil  is  from  ourselves 
alone,  and  to  us  belong  shame  and  confusion  of  face 
for  it;  but  all  the  good  is  of  thy  free  grace,  and  of  thy 
mere  mercy ;  and  to  thy  blessed  name,  O  Lord  our 
God,  be  all  the  praise  and  glory  rendered,  with  the 
most  feeling  and  grateful  hearts,  now  and  for  ever- 
more.    Amen. 


MORNING  PRAYER  FOR  A  FAMILY,  OR  OTHER 
SOCIAL  CIRCLE. 

Almighty  and  everlasting  God,  we  kneel  down 
to  thank  thee  for  thy  merciful  care  and  protection 
during  the  past  night;  and  w^e  beseech  thee  now  to  let 
thy  blessing  rest  upon  us.  Help  us  to  begin  the  day 
with  the  solemn  dedication  of  ourselves  to  thy  ser- 
vice ;  and  then  to  go  to  the  duties  of  our  several 
stations,  with  an  earnest  desire  to  do  every  thing  in 
thy  fear,  and  with  a  view  to  thy  glory. 

We  beseech  thee,  O  Lord,  to  establish  us  in  the 
great  doctrines  of  thy  gospel.  May  we  be  grounded  in 
the  faith  of  Christ  crucified  for  us :  may  that  history 
which  we  read  in  thy  holy  word,  of  our  Saviour's 
coming  down  from  heaven,  to  live  as  our  example, 
and  to  die  as  the  atonement  for  our  sins,  affect  us 
deeply,  and  have  its  full  influence  upon  us :  may  it 
excite  our  warmest  gratitude  to  him  who  died  for  us : 
may  it  inspire  us  with  hatred  against  sin  :  may  it  ele- 
vate us  above  the  fear  of  wicked  men  ;  and  may  we 
learn  to  take  part  with  our  suffering  and  despised 
Lord.  May  that  zeal  to  save  us,  which  he  showed, 
awaken,  in  each  of  us  a  concern  for  own  own  salva- 


FOR    A    FAMILY.  73 

tion ;  and  may  it  be  the  chief  desire  of  our  hearts  to 
be  made  partakers  of  all  the  benefits  both  of  his  death 
and  of  his  glorious  resurrection. 

But  since  we  are  by  nature  so  prone  to  evil,  and  so 
little  disposed  to  spiritual  things,  we  pray  thee,  O  God, 
to  purify  our  minds  from  all  sinfeil  and  vain  desires, 
by  the  powerful  efficacy  of  thy  grace.  O  Lord,  grant 
unto  us  thy  Holy  Spirit.  May  he  dwell  within  us,  as 
a  spirit  of  purity  and  holiness,  a  spirit  of  truth  and  of 
wisdom,  of  peace,  and  love,  and  of  holy  joy,  and 
consolation.  May  we  pass  this  day  in  the  thankful 
remembrance  of  thy  mercies,  and  in  the  diligent 
performance  of  thy  commandments.  May  no  evil 
thoughts,  no  angry  tempers,  no  distressing  doubts  or 
fears  disturb  us.  May  we  serve  thee  our  God  ;  and 
live  peaceably  with  all  men.  May  we  be  kind,  and 
humble ;  patient  and  thankful ;  and  sober-minded,  and 
temperate  in  all  things.  May  we  fulfil  the  duties  of 
the  day ;  and  may  we  lie  down  at  night,  praising  thee 
again  for  all  thy  goodness,  and  committing  ourselves 
with  holy  confidence  to  thy  mercy. 

We  ask  these  blessings  in  the  name  of  Jesus  Christ, 
our  only  Mediator.     Amen. 


EVENING  PRAYER  FOR  A  FAMILY,  OR  OTHER 
SOCIAL  CIRCLE. 

O  Lord,  our  heavenly  Father,  Almighty  and  most 
merciful  God,  we  are  met  together  to  oflfer  our  united 
prayers  and  supplications  unto  thee.  Thou  under- 
standest  the  secrets  of  all  our  hearts.  Thou  hast 
known  all  the  circumstances  of  our  past  lives;  and 

7 


74  SOCIAL    PRAYERS 

art  acquainted  with  the  present  disposition  of  all  our 
minds.  Thou  knowest  whether  we  are  of  the  number 
of  those  who  live  in  thoughtlessness  and  forgetfulness 
of  thee,  and  persist  in  their  impenitence,  not  seeing 
their  danger ;  or  whether  we  are  of  that  happy  num- 
ber who  have  embj;aced  thy  gospel  with  true  contri- 
tion of  heart ;  and  have  obeyed  its  solemn  call  to  re- 
pentance and  newness  of  life. 

O  Lord,  suffer  not  that  any  of  us  should  harden  our 
hearts  against  thee.  May  we  fear  lest  death  should 
overtake  us  in  our  sins ;  and  if  we  are  yet  negligent 
of  the  things  which  make  for  our  everlasting  peace, 
may  we  begin  to  seek  the  salvation  of  our  souls  with 
earnestness  and  anxiety.  But  if  any  of  us  have 
already  received  thy  truth  in  the  love  of  it ;  if  any  of 
us  have  already  repented  truly  of  our  sins,  and  begun 
to  lead  a  new  life,  and  to  walk  in  the  way  of  thy  com- 
mandments, we  pray  that  we  may  be  enabled  to  per- 
severe to  the  end. 

O  Lord,  how  great  is  the  privilege  of  those  who 
can  thus  look  up  with  holy  confidence  unto  thee  ! 
How  blessed  are  they  who  have  Him  for  their  friend, 
who  made  heaven  and  earth,  and  hath  all  things 
under  his  government !  We  pray  thee  to  receive  us 
into  thy  favour ;  to  adopt  us  into  thy  family,  and  to 
make  all  things  work  together  for  our  good. 

Having  sought,  first,  the  kingdom  of  God  and  his 
righteousness,  may  all  other  things  be  added  unto  us. 
May  thy  merciful  providence  direct  the  events  of  our 
lives.  May  thine  arm  be  stretched  out  to  protect  us. 
May  thy  Spirit  sustain  and  strengthen  us ;  and  if  it 
should  please  thee  to  visit  us  with  trials  and  afllic- 


PRAYERS    FOR    A    SOLDIER.  75 

tions,  may  thy  grace  sanctify  all  our  sorrows ;  and 
cause  them  to  be  instrumental  to  our  eternal  benefit. 

We  now  commit  ourselves  to  thee  for  this  night ; 
earnestly  beseeching  thee  to  pardon  our  sins,  and  to 
take  us  under  thy  gracious  protection.  May  w^e  rise 
in  the  morning  with  every  good  desire  growing  up  in 
us ;  and  go  to  the  duties  of  the  following  day,  remem- 
bering that  we  are  candidates  for  a  heavenly  prize, 
and  looking  beyond  these  temporal  things,  to  a  better 
and  more  enduring  inheritance. 

We  offer  up  these  our  imperfect  prayers  in  the  name 
of  our  Lord  and  Saviour,  Jesus  Christ.     Amen. 


CHAPTER  VII. 

PRIVATE  PRAYERS. 


PRAYER  FOR  A  SOLDIER. 

O  Lord  God  of  hosts !  who  hast  all  the  creatures, 
in  heaven  and  in  earth,  ever  ready  to  fight  thy  battles, 
and  to  execute  thy  commands !  thou"  didst  not  sow 
any  seed  of  enmity  in  our  nature ;  but  didst  create 
man  in  thine  own  image,  endued  with  all  the  princi- 
ples of  love  and  dispositions  to  peace.  It  is  from  our 
lusts  alone  that  wars  and  fightings  have  come  amongst 
us.  We  first,  by  transgression,  made  ourselves  ene- 
mies to  thee ;  and  have  therefore  been  justly  left  by 


76  PRIVATE    PRAYERS. 

thee  to  cherish  enmity  against  our  fellow  creatures, 
and  to  bite  and  devour  one  another.  O  my  God,  I 
lament  the  sad  necessity  that  exists  for  learning  and 
exercising  the  art  of  war.  But  novsr  that  I  am  in  a 
line  which  binds  to  the  performance  of  military  duties, 
instruct  me,  O  Lord,  and  enable  me  to  behave  myself 
as  a  truly  Christian  soldier  ought  to  do.  Above  all 
things  incline  me,  O  Lord,  to  enlist  under  thy  banners, 
and  enable  me  to  become  a  good  soldier  of  Jesus 
Christ.  Let  me  war  a  good  warfare,  and  never  cease 
to  fight  against  those  enemies  that  war  against  my 
soul.  And  that  I  may  have  peace  with  thee,  my  God, 
let  me  have  no  peace  with  my  sins ;  nor  ever  take 
part  with  those  that  rebel  against  thee.  Let  me  never 
be  carried  away  by  the  influence  of  ungodly  examples, 
or  be  led  to  commit  any  wickedness  against  which 
thou,  O  God,  hast  declared  thy  wrath  from  heaven. 
O  grant  that  I  may  never  strive  with  my  Maker ;  nor 
allow  myself  in  such  a  habit  of  mind  and  course  of 
life,  as  are  enmity  against  God ;  but  let  me  dread  more 
to  fall  into  thy  hands,  than  into  the  hands  of  those  who 
can  only  kill  the  body ;  and  ever  show  myself  the 
more  zealous  for  thee,  the  more  I  see  others  set  them- 
selves against  thee.  O  Lord  most  high  I  make  me 
valiant  for  thy  cause,  as  well  as  for  my  country.  And 
preserve  me,  O  my  God,  from  the  profaneness  and 
blasphemy,  the  lewdness  and  debauchery,  the  rudeness 
and  violence,  that  are  so  common  amongst  men  of  my 
profession :  let  me  not  be  infected  with  their  contagion ; 
but  may  I  preserve  my  integrity  amidst  all  the  temp- 
tations wherewith  I  am  surrounded. 

Though  the  sword  is  in  my  hand,  let  the  peace  of 


FOR    A    SOLDIER.  77 

God  rule  in  my  heart.  And  though  I  am  a  soldier, 
let  me  not  be  a  man  of  blood,  delighting  in  war,  but  a 
ready  servant  of  my  country,  a  faithful  instrument  for 
our  common  defence  and  safety,  and  a  dutiful  subject 
to  the  powers  ordained  by  God,  for  the  Lord's  sake. 
O  my  strength  and  my  Redeemer,  strengthen  my 
heart  and  hands  for  the  service  to  which  I  am  called. 
And  make  me  successful  and  victorious  through  thy 
blessing  and  power  from  on  high.  It  is  thou,  Lord, 
only  that  makest  us  to  dwell  in  safety :  O  cover  my 
head  in  the  day  of  battle ;  and  in  all  times  of  danger, 
be  thou  my  shield  and  buckler.  Keep  me,  if  it  may 
please  thee,  from  the  calamities  to  which  I  am  ex- 
posed, or  overrule  them  for  my  spiritual  and  eternal 
good  ;  that  wounds  in  my  body  may  be  the  health  of 
my  soul,  and  temporal  death  prove  to  me  the  gate  of 
everlasting  life.  And  seeing  that  I  go  with  my  life  in 
my  hands,  and  am  more  exposed  than  other  men  to 
dangers  and  death,  O  make  me  more  careful  of  my 
soul,  more  mindful  of  my  latter  end,  and  more  dili- 
gent to  maintain  a  constant  readiness  to  meet  my  God. 
And  whether  I  prosper  or  miscarry  in  the  attempts 
and  enterprises  wherein  I  am  now  concerned,  O  let 
my  soul  be  ever  precious  in  thy  sight,  and  safe  in  thy 
hands.  Help  me,  O  thou  my  Leader  and  Commander, 
thou  great  Captain  of  my  salvation,  so  to  live,  that  I 
may  find  it  the  greatest  gain  to  die  ;  and  let  me  go  on 
(as  Christ's  faithful  soldier)  so  conquering  and  to  con- 
quer, that  having  overcome  all  the  enemies  of  my 
soul,  I  may  sit  down  in  thy  kingdom,  and  participate 
thy  glory,  and  triumph  in  thy  praise,  for  ever  and 

ever.    Amen. 

7* 


78  PRIVATE    PRAYERS. 

PRAYER  FOR  A  SAILOR. 

Almighty  and  ever-blessed  God,  whose  eyes  are 
in  every  place  beholding  the  evil  and  the  good,  look 
down,  I  beseech  thee,  on  thine  unworthy  servant,  that 
desires  now  to  obtain  mercy  at  thy  hands.  Thou  seest 
that  my  lot  is  cast  in  a  situation  where  my  tempta- 
tions are  manifold,  and  my  advantages  for  religious 
improvement  but  few.  Alas !  O  Lord,  how  baneful 
have  I  found  the  influence  of  evil  company ;  and  how 
often  have  I  myself  proved  a  snare  to  my  compa- 
nions ;  but  pardon,  I  pray  thee,  all  the  guilt  which  I 
have  contracted ;  and  lay  not  to  my  charge  my  multi- 
plied iniquities.  Wash  me  in  the  fountain  opened  for 
sin  and  for  uncleanness ;  and  let  the  blood  of  Christ, 
which  cleanseth  from  all  sin,  purge  my  conscience 
from  dead  works,  to  serve  the  Hving  God. 

Let  me  not,  O  Lord,  be  any  longer  regardless  of  my 
eternal  interests.  Surely  in  a  peculiar  manner  it  be- 
comes me  to  stand  ready  for  death  and  judgment. 
Exposed  as  I  am  to  continual  dangers,  and  not  know- 
ing what  an  hour  may  bring  forth,  O  let  me  be  mindful 
of  my  latter  end,  and  hve  every  day,  as  if  I  knew  that 
it  would  be  my  last.  And  if,  by  reason  of  stormy 
winds  and  tempests,  I  be  lifted  up  to  the  heavens,  and 
go  down  again  into  the  depths,  and  the  hearts  of  all 
around  me  melt  because  of  their  trouble,  let  me  know 
in  whom  I  have  believed,  and  be  enabled  with  com- 
posure to  commit  my  soul  into  thy  hands ;  let  me  have 
the  comfort  of  knowing  that  thou  art  reconciled  to  me 
in  the  Son  of  thy  love,  and  that  death  will  be  to  me  a 
door  of  entrance  into  thy  heavenly  kingdom. 


FOR    A    SAILOR.  79 

Let  me  not  be  afraid  to  confess  thee  before  men,  or 
be  ashamed  of  having  it  known  that  I  am  thy  servant. 
Let  me  rather  be  emboldened  to  let  my  light  shine 
before  men,  and  to  be  a  v^^itness  for  thee  amongst 
those  with  whom  I  live.  Let  me  be  deeply  grieved  at 
all  the  evil  which  I  behold,  and  labour  to  the  utmost 
of  my  power  to  turn  my  fellow-sinners  from  the  error 
of  their  ways. 

Blessed  God  !  infinite  are  my  obligations  to  thee  for 
the  many  kind  interpositions  of  thy  providence  which 
I  have  experienced,  and  for  that  measure  of  grace 
which,  of  thine  own  love  and  mercy,  thou  hast  seen 
fit  to  bestow  upon  me.  O  that  thou  wouldst  fill  my 
heart  with  a  grateful  sense  of  thy  mercies,  and  dispose 
me  to  render  unto  thee  according  to  the  benefits  con- 
ferred upon  me.  Let  me  especially  live  nigh  to  thee 
in  secret  prayer.  Let  me  delight  in  reading  thy  blessed 
word,  and  in  meditating  on  the  great  things  of  thy 
law.  Make  up  to  me  the  want  of  public  instruction, 
by  the  special  assistance  of  thy  good  Spirit.  Open 
my  understanding,  that  I  may  understand  thy  word ; 
and  incHne  my  heart  to  obey  it  with  all  cheerfulness. 
Enable  me  in  the  most  unreserved  manner  to  devote 
myself  to  thee,  and  to  glorify  thee  with  my  body  and 
my  spirit,  which  are  thine. 

This,  O  my  God,  I  would  regard  as  my  chief  hap- 
piness on  earth ;  and  this  I  humbly  ask  at  thy  hands, 
through  the  merits  and  mediation  of  Jesus  Christ,  my 
blessed  Lord  and  Saviour.     Amen. 


80  PRIVATE    PRAYERS. 


PRAYER  FOR  LAND  OR  SEA. 

O  Lord,  who  can  understand  his  errors  ?  Who  can 
call  to  mind  the  innumerable  offences  of  his  past  life  1 
Since  the  time  that  I  began  to  act,  what,  alas !  have  I 
ever  done  that  was  free  from  sin  ?  And,  O  the  heinous 
offences  and  presumptuous  sins,  the  great  transgres- 
sions whereof  I  have  been  guilty ;  which  stare  me  in 
the  face,  and  alarm  my  conscience,  and  cast  down  my 
soul  within  me  !  When  I  consider  the  circumstances 
under  which  I  have  committed  them,  that  they  have 
been  done  against  such  light  and  love,  such  calls  and 
warnings,  such  convictions  and  encouragements  as  I 
have  experienced  from  the  Lord,  I  am  covered  with 
confusion,  O  my  God,  and  filled  with  bitter  remorse, 
and  terrible  apprehensions.  O  if  they  should  rise  up 
in  judgment  against  me,  they  could  not  but  utterly 
sink  me  into  perdition.  But,  O  Lord  my  God,  help 
me  so  to  remember  them,  that  thou  mayest  blot  them 
out  of  the  book  of  thy  remembrance ;  and  so  to  humble 
myself  for  them,  that  thou  mayest  never  ky  them  to 
my  charge.  For  thine  own  mercy's  sake  hide  thy 
face  from  my  sins,  and  blot  out  all  my  iniquities,  espe- 
cially those  which  have  taken  such  hold  upon  me, 
that  I  am  not  able  to  look  up.  And  though  thou  hast 
kept  me  from  my  deserved  shame  in  this  w^orld,  O  let 
not  thy  indulgence  embolden  me  to  repeat  my  sins ; 
but  let  this  thy  goodness,  O  my  God,  work  in  me  a 
more  deep  and  serious  repentance. 

And  thou.  Lord  Almighty,  who  alone  canst  bring 
good  out  of  evil,  be  thou  pleased  to  make  my  past  falls 


FOR    A    CONVINCED    SINNER.  81 

an  occasion  of  my  surer  standing  for  the  future.  O 
embitter  the  pleasures  of  sin  to  me,  and  hedge  up  the 
ways  of  wickedness  (as  with  thorns  and  briers)  before 
me ;  that  I  may  loathe,  as  much  as  ever  I  have  loved, 
my  hateful  ways,  and  never  return  again  to  such  base- 
ness and  folly.  And  let  the  remembrance  of  all  my 
former  offences  not  only  lead  me  to  repentance,  but 
stimulate  me  to  more  circumspection  and  watchfulness 
in  future  ;  that  I  may  not  live  so  far  from  thee  as  I 
have  done,  nor  trespass  against  thee  any  more  ;  but 
may  pass  the  time  of  my  sojourning  here  in  fear.  O 
grant  it  for  the  sake  of  him  whom  I  have  so  impiously 
trodden  under  foot,  and  to  whose  Spirit  I  have  done 
so  great  despite,  even  thy  Son,  Jesus  Christ,  my  only 
Mediator  and  Advocate.     Amen. 


PRIVATE  PRAYER  FOR  A  CONVINCED  SINNER. 

Hearken  to  the  voice  of  my  cry,  my  King  and  my 
God ;  for  unto  thee  will  I  pray.  But  wherewithal 
shall  I  appear  before  the  Lord,  and  bow  myself  before 
the  Most  High  God,  whose  holy  laws  I  have  broken, 
and  whose  just  displeasure  I  have  incurred?  I  ac- 
knowledge my  transgression,  O  Lord,  and  my  sin  is 
ever  before  me.  My  iniquities  are  gone  over  my 
head,  as  a  sore  burthen ;  they  are  too  heavy  for  me 
to  bear.  When  thou  with  rebukes  dost  chasten  man 
for  his  iniquity,  thou  makest  his  beauty  to  consume 
away  like  a  moth.  My  sin  now  has  found  me  out, 
and  that  which  once  I  thought  too  little  to  be  repented 
of,  seems  now  too  great  to  be  pardoned.     I  flattered 


82  PRIVATE    niAYERS. 

myself  in  my  own  eyes,  till  my  iniquity  is  found 
to  be  hateful.  I  thought  I  was  rich,  and  increased 
with  goods,  and  had  need  of  nothing ;  but  now  I  find 
that  I  am  wretched,  and  miserable,  and  poor,  and 
blind,  and  naked  ;  so  that  there  is  nothing  but  disorder 
and  ruin  in  my  soul.  I  have  undone  myself;  but  to 
work  my  own  recovery,  I  have  no  sufficiency.  O  how 
wicked  have  I  been  to  harbour  the  mind,  and  allow 
myself  in  the  way,  which  is  enmity  against  God ! 
How  ignorant,  yet  how  confident !  How  vile,  yet  how 
arrogant !  In  what  need  of  mercy,  yet  how  unmerci- 
ful !  How  sinful,  yet  how  impenitent !  How  bold  in 
the  sins  where  conscience  reproved  me ;  but  how  in- 
different in  the  cause  where  thy  good  Spirit  encoura- 
ged me !  O  the  spoils,  and  ruins,  and  desolations 
which  my  sins  have  made  in  my  soul.  How  darken- 
ed has  been  my  mind ;  how  perverted  my  will ;  how 
sensualised  my  affections ;  how  disordered  my  pas- 
sions ;  how  hardened  my  heart ;  and  how  mad  have  I 
been  in  cleaving  unto  things  displeasing  to  my  God, 
and  destructive  to  my  soul  1 

Vain  would  be  the  attempt  to  hide  any  thing  from 
thee  who  fillest  heaven  and  earth.  What  shall  I  say 
unto  thee,  Lord  ?  I  scarcely  know  how  to  speak  any 
thing  bad  enough  of  myself.  O  woe  is  me,  that  I 
have  done  so  foolishly  and  wickedly  !  Whither  shall 
I  betake  myself,  seeing  that  against  thee,  O  Lord,  I 
have  so  sinned,  and  done  such  evil  in  thy  sight  ?  Thou 
art  the  offended  Majesty,  out  of  whose  reach  I  cannot 
escape,  and  whose  judgments  I  can  never  be  able  to 
endure.  A  guilty  conscience  makes  me  afraid  to  come 
unto  thee ;  yet  I  know  there  is  nothing  but  certain  de- 


FOR    A    CONVINCED    SINNER.  83 

struction,  if  I  keep  away  from  thee.  And  though  there  is 
no  peace  to  the  wicked  whilst  he  continues  in  his  sins ; 
yet  if  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts,  and  return  to  the  Lord,  thy  promise 
then,  O  God,  is,  to  have  mercy  upon  him,  and  abun- 
dantly to  pardon.  I  have  none  to  look  unto  for  deli- 
verance from  my  sins,  but  unto  the  just  and  holy  God, 
against  whom  I  have  so  grieviously  sinned.  And  how 
shall  I  stand  in  thy  sight,  O  Lord,  who  hatest  and  con- 
demnest  the  works  of  darkness,  and  the  workers  of 
iniquity ;  whose  wrath  against  sin  burns  deep  as  hell, 
and  as  long  as  eternity  ! 

I  submit,  great  Lord  to  thy  offended  Majesty  ;  and 
whithersoever  I  look,  I  have  no  hope  but  in  thine 
almighty  power,  thy  super-abounding  grace,  and 
thine  ever-enduring  mercy.  Nothing  is  too  hard  for 
thee  to  effect ;  the  most  wretched  case  is  not  past  thy 
cure.  Though  our  sins  be  as  scarlet,  thou  canst  make 
them  as  white  as  snow:  though  they  be  red  like 
crimson,  thou  canst  make  them  as  wool.  Yea,  thou 
hast  found  a  ransom,  and  laid  help  upon  One  that  is 
mighty,  even  on  thy  dear  Son,  who  is  able  to  save  to 
the  uttermost  all  that  come  unto  God  through  him.  If 
I  had  not  sinned,  I  had  no  need  of  such  a  Redeemer ; 
but  it  was  the  sinful  and  the  lost  whom  he  came  to 
seek  and  save.  To  the  Lord  Jesus,  therefore,  do  I 
look,  with  the  desire  of  my  soul,  to  find  heahng 
through  the  precious  blood  of  his  cross.  O  merciful 
God !  when  my  sins  cry  to  thee  for  vengeance,  be 
thou  pleased  to  hear  his  blood  and  merits  pleading 
and  interceding  for  my  soul ;    and    speaking   better 


84  PRIVATE    PRAYERS. 

things  in  my  behalf,  than  I  am  able  to  do  for  myself 
in  all  my  prayers. 

Behold,  O  merciful  Lord,  a  miserable  object  on 
whom  to  glorify  thy  power  and  mercy !  O  look 
upon  me,  in  my  blood,  and  bid  me  live.  Speak  death 
to  my  sins,  that  my  soul  may  live,  and  for  ever  bless 
thy  name.  Turn  away  thy  face  from  my  sins,  and 
blot  out  all  my  iniquities.  For  thy  name's  sake,  O 
Lord,  pardon  my  sin,  for  it  is  great ;  too  great  for  any 
but  a  God  of  infinite  goodness  and  mercy  to  forgive. 
O  magnify  thyself  in  my  deUverance.  Make  it  seen 
in  thy  work  upon  my  soul,  how  great  things,  worthy 
of  God,  thou  canst  do;  that  where  sin  hath  abounded, 
thy  grace  can  much  more  abound.  Return,  O  Lord, 
deliver  my  soul :  O  save  me  for  thy  mercy's  sake. 
Save  me  from  the  guilt  and  punishment,  from  the 
power  and  pollution,  of  all  my  sins.  And  thou.  Lord, 
who  knowest  how  to  deliver,  make  me  some  way  to 
escape  out  of  the  perplexities  into  which  my  sins  have 
cast  me  ;  that  my  iniquities  may  not  be  my  ruin ;  but 
that  they  may  be  taken  away  and  forgiven,  and 
washed  out  with  the  blood  of  Jesus  Christ.  Turn 
thou  me,  O  Lord  God  of  my  salvation,  that  I  may  be 
turned  from  my  sins,  and  from  this  present  evil  world, 
unto  thyself.  O  give  me  such  conviction  as  may  end 
in  sound  conversion  ;  and  let  me  experience  in  myself 
that  grace  of  God  which  bringeth  salvation.  I  want 
thy  grace,  O  Lord  ;  and  I  shall  want  it  to  all  eternity, 
if  thou  be  not  pleased  to  look  graciously  upon  me  in 
my  blessed  Redeemer.  Thou  wilt  not  have  the  less, 
how  much  soever  thou  bestowest ;  and  thou  canst  not 


PRAYERS    FOR    PARTICULAR    OCCASIONS.  85 

bestow  thy  grace  upon  any  one  that  more  needs  it 
than  myself.  O  God  of  all  grace,  that  keepest  mercy 
for  thousands,  hast  thou  not  a  blessing  for  me ;  a 
blessing  for  my  perishing  soul  ?  For  thy  dear  Son, 
my  only  Saviour's  sake,  let  me  find  such  grace  in  thy 
sight.  O  get  thee  everlasting  glory,  in  so  favouring 
the  most  unworthy  of  thy  creatures.  And  whatever 
thou  withholdest,  O  deny  me  not  thy  saving  grace, 
which,  though  so  precious  a  treasure,  is  not  too  great 
or  good  for  the  God  of  infinite  mercy  to  bestow.  Do 
that  work  of  thy  grace  thoroughly  upon  my  heart,  for 
which  I  may  have  cause  to  glorify  thy  name  for  ever- 
more.    Amen. 


CHAPTER  VIII. 

PRAYERS  FOR  PARTICULAR  OCCASIONS 


PRAYER  FOR  A   SOLDIER 

On  a  distant  post,  or  expedition. 

Hear  my  prayer,  O  Lord,  and  let  my  cry  come 
unto  thee.  For  the  sake  of  Jesus  Christ,  our  only 
Mediator  and  Redeemer,  I  pray  thee  to  be  at  peace 
with  me,  and  to  forgive  my  sins.  Grant  to  an  un- 
worthy sinner  the  blessedness  of  the  man  to  whom 
thou  dost  not  impute  sin.  Heal  me,  and  I  shall  be 
healed;  save  me,  and  I  shall  be  saved;  for  thou  art  my 

8 


86  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

praise.  Remember  me,  O  Lord,  with  the  favour 
which  thou  bearest  unto  thy  people.  O  visit  me  with 
thy  salvation.  If  thy  presence  go  not  up  with  us, 
carry  us  not  up  hence.  Lord,  give  me  a  wise  and 
understanding  heart,  and  that  wisdom  which  is  profit- 
able to  direct.  When  I  know  not  what  to  do,  let  mine 
eyes  be  unto  thee,  and  cause  me  to  hear  a  voice,  say- 
ing, This  is  the  way,  walk  in  it ;  that  I  turn  not  to  the 
right  hand  nor  to  the  left.  Order  my  steps  in  thy 
word,  and  let  no  iniquity  have  dominion  over  me. 

In  the  midst  of  privations  or  dangers  teach  me  to 
endure  hardness  as  a  good  soldier  of  Jesus  Christ.  O 
that  in  all  emergencies  I  may  approve  myself  to  thee, 
passing  through  honour  and  dishonour,  evil  report 
and  good  report,  clad  with  the  armour  of  righteous- 
ness on  the  right  hand  and  on  the  left.  Give  me  grace 
to  honour  all  men,  to  love  the  brotherhood,  to  fear 
God,  and  to  be  subject  to  every  power  ordained  of 
God.  In  six  troubles  be  thou  pleased  to  deliver  me, 
and  in  seven  let  no  evil  touch  me.  Or  if  troubled  on 
every  side,  let  me  not  be  distressed ;  if  perplexed,  let 
me  not  be  in  despair ;  if  sorrowful,  yet  always  rejoic- 
ing ;  if  having  nothing,  yet  possessing  all  things. 

In  this  my  absence  from  the  common  means  of 
grace,  grant  me,  O  Lord,  the  influences  of  thy  Holy 
Spirit,  and  protect  me  from  the  spiritual  dangers  of 
my  calling.  O  Lord,  lead  me  not  into  temptation. 
Give  me  not  up  to  my  own  heart's  lust,  to  walk  in 
my  own  counsels ;  but  when  I  am  tempted,  make  a 
way  of  escape.  O  rebuke  the  sins  of  those  around 
me,  the  profaneness,  the  uncleanness,  the  falsehood, 
the  avarice,  the  violence,  the  sloth,  the  general  ungod- 


FOR    THE    OUTWARD-BOUND    PASSAGE.  87 

liness,  and  enable  thine  unworthy  servant,  by  thy 
grace,  to  hold  forth  the  light  of  a  Christian  example. 
O  that  I  may  be  strong  in  the  Lord,  and  in  the  power 
of  thy  might ;  so  fighting  the  good  fight  of  faith,  that  I 
may  lay  hold  on  eternal  life.  Who  can  understand 
his  errors  1  Cleanse  thou  me  from  secret  faults  !  Keep 
back  thy  servant  also  from  presumptuous  sins.  And 
seeing  I  am  exposed  to  dangers,  make  me  to  know 
mine  end,  and  the  measure  of  my  days,  what  it  is, 
that  I  may  know  how  frail  I  am.  May  my  loins  ever 
be  girt  and  my  lamp  burning.  And  if  I  be  called  to 
go  through  the  valley  of  the  shadow  of  death,  be  thou 
with  me  ;  let  thy  rod  and  thy  staff  comfort  me.  Hea- 
venly Father,  graciously  look  upon  me,  not  as  I  am 
in  myself,  for  behold  I  am  vile  !  but  as  united  to  Jesus 
Christ  thy  Son,  for  whose  sake  hear  me..  And  to  the 
Father,  the  Son,  and  the  Holy  Spirit,  one  God,  be 
ascribed  everlasting  praises.     Amen. 


PRAYER  FOR  THE  OUTWARD-BOUND  PASSAGE. 

Almighty  God  !  Father  of  all  mercies,  thy  power 
and  goodness  far  exceed  all  our  knowledge,  and  thy 
judgments  are  past  our  finding  out.  To  thee  it  be- 
longeth  to  order  the  bounds  of  our  habitation,  and  to 
appoint  the  lot  of  our  inheritance.  To  thee  it  be- 
longeth  to  cut  off  our  days  and  our  expectations  at  a 
stroke,  or  to  lengthen  them  out  to  distant  years.  It 
is  to  thy  overruling  providence  I  owe  my  present 
mercies.  Thou  in  thy  wisdom  settest  up  one,  and  in 
righteousness  puttest  down  another ;  thou  appointest 
some  to  dwell  on  shore,  and  others,  like  ourselves,  to 


88  PRAYEK-S    FOR    PARTICULAR    OCCASIONS. 

go  down  to  the  sea  in  ships,  and  to  occupy  their  busi- 
ness in  deep  waters.  All  this  is  the  will  and  work  of 
thee  our  heavenly  Father,  and  it  ought  to  be  good  in 
our  eyes.  Again  hast  thou  led  us  forth  from  our  na- 
tive land,  and  we  are  daily  proceeding  further  and 
further  from  our  country,  and  from  those  who  are 
near  and  dear  unto  us.  We  are  now  shut  out,  as  it 
were,  from  the  eyes  of  men,  and  separated  from  the 
kingdoms  of  the  world;  but  wherever  we  go,  we  are 
still  present  with  thee.  If  I  ascend  up  to  heaven, 
thou  art  there  ;  and  if  I  go  down  into  hell,  thou  art 
there  also.  If  I  take  the  wings  of  the  morning,  and 
dwell  in  the  uttermost  parts  of  the  sea,  even  there 
shall  thy  hand  lead  me,  and  thy  right  hand  shall  hold 
me.  Thou  understandest  all  my  thoughts  afar  oif. 
O  !  heavenly  Father,  let  the  thought  of  this,  thy  con- 
tinual presence,  keep  my  soul  in  a  solemn,  watchful, 
humble  frame  before  thee.  While  the  winds  waft 
our  ship  and  our  bodies  into  distant  climates,  let  thy 
Holy  Spirit  stir  up  our  hearts,  and  raise  our  desires 
and  affections  towards  heaven.  While  the  ocean  rolls 
its  waters  between  me  and  the  land  of  my  nativity, 
and  divides  me  from  those  I  most  love  on  earth,  let 
nothing  separate  either  them  or  me  from  thy  loving 
kindness  and  tender  mercy.  Wherever  we  go  during 
this  voyage,  let  us  still  advance  nearer  to  thy  blessed 
kingdom.  Whatever  trials  yet  lie  before  me,  let  me 
be  the  child  of  thy  providence,  and  the  object  of  thy 
love.  While  I  here  labour  for  the  meat  that  perisheth, 
do  thou  feed  my  soul  with  living  bread  from  heaven. 
And  seeing  I  am  by  nature  a  lost  and  ruined  sinner, 
dead  in  trespasses  and  sins,  be  pleased  to  give  me  the 


FOR    A    SAILOR    ON    LEAVING    PORT.  89 

justifying  righteousness  of  thy  Son,  received  by  faith, 
and  the  quickening  and  sanctifying  influences  of  thy 
Holy  Spirit.  Do  thou  bless  and  preserve  all  my  dear 
friends  and  relatives  whom  I  have  left  behind  me. 
Let  them,  by  faith,  in  peace  and  quietness,  serve  thee 
our  God ;  and  grant  that  I  may,  in  due  time,  return 
in  safety,  health,  and  comfort,  with  the  fruits  of  my 
labours,  and  with  a  thankful  remembrance  of  thy 
mercies,  to  unite  with  them  in  praising  and  glorifying 
thy  holy  name  for  ever  and  ever,  through  Jesus  Christ 
our  Lord.     Amen. 


PRAYER  FOR  A  SAILOR 

On  leaving  the  home-port. 

Most  glorious  and  gracious  God,  in  whose  hands, 
and  under  whose  control  are  all  the  events  of  our 
lives,  and  all  the  circumstances  connected  with  our 
lot  upon  earth  ;  I  now  approach  thee  as  the  God  of 
providence  and  the  God  of  grace.  We  have  once 
more  loosed  from  our  native  land.  We  are  again  on 
the  bosom  of  the  great  deep,  and  once  more  we  are 
directing  our  course  to  a  distant  country.  O  !  let  us 
go  forth  in  thy  favour,  and  be  conducted  on  our  way 
under  thy  blessing.  While  we  were  in  port,  thou 
didst  refresh  and  comfort  us  with  many  tokens  of  thy 
mercy  and  goodness.  Now,  O  Lord,  we  beseech 
thee  to  keep,  direct,  and  prosper  us  on  the  present 
voyage.  Thou  only  knowest  what  dangers  and  diffi- 
culties lie  in  our  way ;  and  thou  only  canst  save  and 
deliver  us  from  them.     I  come,  therefore,  unto  thee, 

8* 


90  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

as  unto  an  almighty  and  most  merciful  Father,  to 
commit  all  my  future  proceedings  into  thy  hands,  en- 
treating thee  to  direct  all  my  paths.  Go  with  us,  O 
Lord,  as  our  shield  and  defence  against  all  the  dan- 
gers of  the  sea,  and  every  violence  of  wricked  men. 
Watch  over  us  by  day  and  by  night,  and  return  us  in 
due  time  in  peace  and  safety  to  our  native  land,  that 
we  may  once  more  enjoy  the  comforts  of  our  own 
habitations,  and  the  society  of  our  beloved  friends 
and  families ;  that  we  may  enjoy  our  former  religious 
privileges,  and  be  favoured  with  such  means  of  grace 
as  may  be  commissioned  to  reveal  thy  dear  Son  Jesus 
Christ  unto  our  souls,  and  to  enable  us  to  rejoice  in 
hope  of  the  glory  of  God.  While  far  from  those  who 
are  near  and  dear  to  me,  O  Lord,  be  thou  my  father 
and  my  friend ;  comfort  them  in  all  their  sorrows  and 
afflictions  ;  support  them  under  all  their  trials ;  purify 
and  refresh  their  souls  by  thy  grace  and  Holy  Spirit; 
and  in  thine  own  good  time,  let  us  meet  and  rejoice 
together  in  praises  to  thee  as  the  Author  of  all  our 
mercies,  and  the  God  of  all  our  consolation,  through 
Jesus  Christ  our  Lord.     Amen. 


PRAYER  FOR  THE  HOMEWARD-BOUND  PASSAGE. 

Most  merciful  and  gracious  Lord  God !  Thou  art 
the  good  Shepherd  of  thy  people,  who  neither  slum- 
berest  nor  sleepest.  Thou  art  the  eternal  Jehovah, 
who  delightest  in  mercy,  and  whose  tender  compas- 
sions are  over  all  thy  works.  As  such,  I,  thy  un- 
worthy servant,  do  now  presume  to  lift  up  my  voice 
to  the  throne  of  thy  divine  majesty,  and  to  bless  and 


FOR    THE    HOMEWARD-BOUND    PASSAGE.  91 

praise  thee  for  all  thy  past  mercies  and  unmerited 
goodness  to  us  as  a  ship's  company.  Thou,  Lord, 
hast  hitherto  borne  us,  as  it  were  on  eagles'  wings. 
Thou  hast  been  with  us  for  good  in  our  goings  out, 
and  thus  far  on  our  return  home.  Hitherto  thou  hast 
prospered  the  work  of  our  hands,  and  preserved  us 
from  all  the  perils  and  dangers  of  the  voyage.  We 
are  now  speeding  our  way  back  again  to  the  land 
from  whence  w^e  came,  and  our  hearts  already  rejoice 
with  the  cheering  hope  of  once  more  beholding  our 
native  land,  and  those  beloved  friends  and  relations 
whom  we  there  left  behind  us.  For  all  these  thy 
mercies,  we  bless  and  praise  thy  Pioly  name.  Yet,  O 
Lord  God,  unless  thou  continue  to  us  thy  loving  kind- 
ness, our  hopes  and  expectations  will  surely  fail  us. 
Unless  the  same  hand  that  led  us  forth  in  safety  shall 
be  stretched  out  to  conduct  us  home  again,  we  shall 
never  behold  our  native  dwellings.  Do  thou,  then, 
O  Lord,  continue  to  go  with  and  bless  us  through  all 
our  homeward-bound  passage,  until  we  meet,  in  safety 
and  peace,  all  who  are  near  and  dear  to  us.  And 
grant,  O  Lord,  that  on  our  arrival  in  port,  we  may 
be  enabled  to  seek  and  serve  thee,  in  earnestness,  in 
spirit,  and  in  truth.  Stir  up  my  heart  to  embrace  all 
those  precious  means  of  grace  which  will  there  offer 
themselves,  and  which  I,  from  time  to  time,  have  most 
grievously  neglected.  Grant,  O  heavenly  Father,  that 
as  our  voyage  is  every  day  shortening,  I  may  bear  in 
mind  that  my  earthly  course  is  shortening  also  !  O 
keep  me  mindful,  that  soon  the  voyage  of  life  must  be 
completed,  and  that  I  must  appear  before  thee  in  judg- 
ment.    O  Lord,  I  have  hitherto  been  a  prodigal  son ; 


92  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

I  have  lived  as  without  thee,  and  without  Christ  in  the 
world.  In  harbour  and  at  sea,  I  have  sinned  against 
light  and  conviction ;  I  have  often  grieved  thy  Holy 
Spirit,  and  acted  rebelliously  even  to  thy  face  ;  but, 
Lord,  I  now  desire  to  return  unto  thee,  and  unto  the 
assemblies  of  thy  worshipping  people,  who  know  and 
love  thy  name.  O  do  thou  pardon  my  past  sins,  and 
bless  me  with  the  joyful  sound  of  thy  gospel ;  and  let 
it  become  thy  power  unto  my  salvation  through  the 
same  Lord  and  Saviour  Jesus  Christ,  to  whom,  with 
thee,  and  the  Holy  Ghost,  I  would  ascribe  equal  and 
eternal  praise.     Amen. 


PRAYER  IN  A  STORM  AT    SEA. 

O  Lord  God,  most  high  and  Almighty  !  who  look- 
est  upon  the  earth,  and  it  trembles  ;  and  touchest  the 
mountains,  and  they  smoke  ;  how  wonderful  art  thou 
in  thy  works,  and  terrible  in  thy  doings  !  Thou  hast 
all  the  creatures  at  thy  command,  and  employest  them, 
when  thou  wilt,  as  the  executioners  of  thy  wrath ; 
even  the  devouring  fire  and  stormy  winds,  ungovern- 
able as  they  appear  to  us,  do  yet  fulfil  thy  will.  In 
these  flames,  these  sounds,  and  these  commotions, 
thou  showest  the  power  of  thy  hand,  which  no  crea- 
ture is  able  to  resist.  When  thou,  O  God  of  glory, 
thunderest  and  causest  thy  voice  to  be  heard  from 
heaven,  thou  makest  us  to  know  the  terrors  of  the 
Lord ;  and  how  fearful  a  thing  it  is  to  fall  into  the 
hands  of  the  living  God.  And  we  must  own  it.  Lord, 
to  be  only  of  thy  mercies  that  we  are  not  consumed, 
even  because  thy  compassions  fail  not.     O  let  these 


IN    A    STORM    AT    SEA.  93 

thy  compassions  now  be  extended  to  us,  and  showered 
upon  us.  And  in  tender  mercy  cause  the  threatening 
destruction  to  pass  over  us. 

O  despise  not  the  prayers  of  thy  poor  creatures, 
crying  to  thee  in  their  extreme  distress ;  but  now  and 
evermore  vouchsafe  to  hear  us,  O  Christ ;  graciously 
hear  us,  O  Christ ;  graciously  hear  us,  O  Lord  Jesus. 
And  let  us  not  only  find  mercy  from  thee  now,  but 
more  especially  in  that  great  day  of  the  Lord ;  wherein 
the  heavens  being  on  fire,  shall  be  dissolved,  and  the 
elements  shall  melt  with  fervent  heat,  and  the  earth, 
with  all  its  works,  shall  be  burnt  up.  O  Lord  of  all 
mercy,  save  us  now  from  our  sins ;  for  it  is  our  sins 
that  make  us  afraid ;  and  fearfulness  surprises  us 
because  we  have  been  false  in  thy  covenant,  and  re- 
belHous  against  thy  word,  and  have  provoked  the 
holy  One  of  Israel  to  anger.  O  forgive  us  all  the  guilt 
which  we  have  contracted,  and  which  fills  us  with 
fearful  expectation  of  thy  wrath  and  fiery  indignation. 
And  let  the  all-sufficient  merits  of  our  Redeemer's 
death  (that  death  which  made  the  earth  to  quake,  and 
the  rocks  to  rend)  atone  for  every  wickedness,  where- 
by we  have  offended  thy  divine  Majesty. 

And  O  that  we  may  not  only  be  filled  with  awe  at 
present,  whilst  thou  art  shaking  thy  rod  over  us,  but 
be  awakened  permanently  from  all  carnal  security,  all 
hardness  of  heart,  and  forgetfulness  of  thee  our  God, 
who  art  a  consuming  fire.  And  let  the  fear  of  thy 
judgments  humble  us ;  let  thy  terrors  soften  our  hearts, 
and  leave  such  deep  and  lasting  impressions  on  our 
minds,  that  we  may  never  disregard  the  works  of  the 
Lord,  nor  the  operation  of  his  hands ;  but  with  all 


94  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

awfulness  revere  and  adore  thee,  the  supreme  Ruler 
of  all  the  world.  O  Lord  our  governor,  keep  us  in 
thy  fear,  not  only  through  this  day,  but  to  the  latest 
hour  of  our  lives.  Keep  us  from  everything  that  may 
provoke  the  eyes  of  thy  glory ;  and  enable  us  to  walk 
before  thee  in  such  an  humble,  godly,  circumspect 
manner,  that  thy  name  may  be  glorified  in  us,  and  that 
we  may  be  glorified  in  and  with  thee  for  evermore. 
Amen. 


THANKSGIVING  AFTER  GREAT  DELIVERANCE. 

O  GIVE  thanks  unto  the  Lord  for  he  is  good,  for  his 
mercy  endureth  forever  !  O  that  men  would  praise 
the  Lord  for  his  goodness,  and  for  his  wonderful 
works  to  the  children  of  men!  In  our  trouble  we 
cried  unto  thee,  and  thou  didst  save  us  out  of  our  dis- 
tresses, and  didst  rescue  us  from  death,  when  almost 
all  hope  had  forsaken  us.  Thou  didst  command  and 
raise  the  stormy  wind,  and  didst  lift  up  on  high  the 
raging  waves  of  the  sea ;  we  mounted  up  to  heaven, 
and  then  went  down  to  the  depths ;  our  souls  were 
melted  within  us  by  reason  of  trouble  :  then  cried  we 
unto  thee,  and  thou  didst  deliver  us  out  of  our  dis- 
tresses. Praised  be  our  God  for  his  delivering  mercy, 
by  which  we  have  been  wonderfully  saved  from  a 
watery  grave.  Thanks  be  unto  God,  that  he  hath 
calmed  the  raging  storm,  and  hath  brought  us  in  Hfe, 
to  the  land,  and  to  our  desired  haven. 

O  that  men  would  praise  the  Lord  for  his  goodness, 
and  for  his  wonderful  works  to  the  children  of  men. 


PRAYER    UPON    SETTING    SAIL.  95 

pf  the  deliverance  be  from  sickness,  the  following  may  be  used 
after  the  introduction.] 

Thou  hast  brought  us  out  of  darkness  and  the  sha- 
dow of  death,  and  hast  broken  our  bands  asunder. 
Our  soul  abhorred  all  manner  of  meat,  and  we  drew 
near  the  gates  of  death;  then  cried  we  unto  thee  and 
thou  dehveredst  us  from  all  our  distresses.  May  the 
life,  thus  mercifully  prolonged,  be  devoted  to  thy  ser- 
vice. O  Lord,  sanctify  to  me  this  dispensation  of  thy 
providence,  so  that  hereafter,  I  may  no  more  sin 
against  thee,  as  in  days  that  are  past,  but  may  seek 
thy  face  and  live  to  the  glory  of  thy  name. 

Bless  the  Lord,  O  my  soul,  and  all  that  is  within 
me  bless  his  name,  who  forgiveth  all  thy  sins,  who 
healeth  all  thy  diseases,  who  redeemeth  thy  life  from 
destruction,  and  crowneth  thee  with  loving  kindness, 
and  tender  mercy. 

How  great  is  thy  loving  kindness,  O  Lord  !  There- 
fore the  children  of  men  put  their  trust  under  the 
shadow  of  thy  wings. 

Hallelujah — Praise  ye  the  Lord.     Amen. 


PRAYER  UPON  SETTING  SAIL. 

Almighty  and  Eternal  God,  thou  hast  made  the 
heaven  and  the  earth  ;  the  sea  and  the  dry  land  ;  and 
thy  wonderful  works  are  every  where  seen:  in  wisdom 
hast  thou  made  them  all.  Wherever  we  are,  there 
art  thou  present  with  us ;  for  if  we  ascend  up  to  heaven, 
thou  art  there  ;  if  we  make  our  bed  in  hell,  behold 
thou  art  there.     If  we  take  the  wings  of  the  morning 


96  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

and  dwell  in  the  uttermost  parts  of  the  sea,  even  there 
shall  thy  hand  lead  us,  and  thy  right  hand  shall  hold 
us.  Thy  protection  is  experienced  afar  off,  as  well  as 
near  at  hand  ;  and  in  the  storms  and  adversities  of  this 
life  thou  art  our  safe  refuge ;  the  haven  where  our 
souls  find  rest  from  trouble. 

As  we  are  now  about  to  venture  ourselves  again 
upon  the  boisterous  ocean,  we  humbly  look  up  to  thee 
for  protection  and  safe  guidance  to  our  desired  port. 
Grant  to  us,  if  it  be  agreeable  to  thy  will,  favourable 
winds  and  weather,  and  exemption  from  fatal  acci- 
dents. And  should  storms  arise,  and  we  be  in  danger 
of  being  driven  on  rocks  or  perilous  coasts,  or  of  being 
overwhelmed  in  the  great  deep,  be  thou  near  to  help 
and  deliver  us.  Our  trust  for  safety  is  on  thy  almighty 
arm ;  for  thou  rulest  the  raging  of  the  winds  and  the 
waves,  and  at  thy  command  they  are  calmed.  Make, 
we  beseech  thee,  this  voyage  prosperous ;  so  that  we 
may  go  and  return  in  health  and  safety.  And  grant, 
O  Lord,  that  all  who  sail  in  this  vessel  may  be  pre- 
served from  heaven-daring  and  ruinous  sins,  to  which 
so  many  of  our  profession  are  addicted.  Give  to  all 
a  temper  becoming  their  station.  May  the  officers 
•who  are  placed  over  us  be  indued  with  wisdom,  firm- 
ness, and  kindness,  in  the  exercise  of  government;  and 
may  every  man  be  prompt  in  his  duty,  and  dexterous 
in  the  performance  of  his  part.  And  grant,  we  be- 
seech thee,  O  Lord,  to  us  all,  a  ready  disposition  to 
hear  and  obey  the  instructions  of  thy  holy  word,  with 
•which  we  may  be  favoured.  Enlighten  our  minds  to 
know  thee,  the  only  true  God,  and  Jesus  Christ  whom 
thou  hast  sent,  whom  to  know  is  life  eternal.     May 


IN    A    TIME    OF    GREAT    DANGER.  97 

we  all  be  led  by  thy  effectual  grace,  to  forsake  our 
sins  by  a  true  repentance,  and  by  a  living  faith  to 
embrace  Jesus  Christ  as  he  is  freely  offered  in  the 
gospel;  and  be  enabled  to  live  lives  of  holiness  and 
peace,  and  thus  prove  the  genuineness  of  a  wolrk  of 
grace  within  us. 

We  pray  also,  O  merciful  God,  that  thy  blessing 
may  rest  on  the  dear  friends  whom  we  leave  behind 
us ;  that  they  may  be  preserved  from  evil,  and  may 
be  of  the  number  who  are  effectually  called  by  the 
Holy  Spirit  and  reconciled  to  God,  through  the  atone- 
ment of  the  Lord  Jesus  Christ ;  so  that  if  we  never 
meet  again  upon  earth,  we  may  be  so  happy  as  to 
meet  in  the  future  world  of  bliss,  where  parting  is  no 
more  ;  and  where  sins  and  troubles  shall  never  enter 
to  mislead  or  disturb  us. 

These,  our  sincere  requests,  we  offer  in  the  name 
of  the  only  Mediator  between  God  and  man,  and  to 
Him  with  the  Father  and  the  Holy  Spirit,  we  would 
ascribe  all  glory,  power,  and  praise,  now  and  for  ever- 
more.   Amen. 


PRAYER  IN  A  TIME  OF  GREAT  DANGER. 

For  Land  or  Sea. 
Great  God,  holy  and  just !  I  am  amazed  to  think 
of  the  dreadful  wages  which  my  sins  have  merited. 
Fearfulness  and  trembling  are  come  upon  me,  and 
my  spirit  is  overwhelmed,  and  my  heart  fails  me  for 
fear  :  so  that  I  know  not  what  to  do.  But  mine  eyes 
are  upon  thee,  my  great  Saviour  and  mighty  Deliv- 
erer, to  give  me  that  help  which  it  is  in  vain  to  expect 

9 


98  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

from  man.  Now  that  I  am  afraid,  I  will  trust  in  thee; 
and  under  the  shadow  of  thy  wings  will  I  make  my 
refuge,  until'  these  calamities  be  overpast.  O  my 
Lord,  take  me  under  thy  fatherly  care,  and  almighty 
protection :  and  save  me  from  the  hands  of  my  ene- 
mies, and  from  the  evils  which  I  dread.  O  dispel  the 
clouds  ;  and  turn  away  the  storms  ;  and  clear  up  the 
face  of  heaven,  which  is  now  so  blackened  over  my 
head.  Thou,  Lord,  who  knowest  how  to  deliver,  and 
art  never  at  a  loss  to  effect  what  thou  wilt,  command, 
I  pray  thee,  deliverances  for  me :  and  be  not  far  from 
me  when  trouble  is  so  nigh  unto  me :  but  let  me  find 
thy  help  at  hand  in  this  time  of  my  extreme  necessity. 
O  my  God,  thou  hast  been  a  shelter  for  me,  and  a 
strong  tower  of  defence  against  the  enemy.  And 
though  I  w^alk  in  the  midst  of  trouble,  thou  wilt  re- 
vive me :  thou  wilt  stretch  forth  thy  hand  against  my 
enemy  ;  and  thy  right  hand  shall  save  me.  O  my  Sa- 
viour, I  flee  unto  thee,  to  hide  me.  Be  thou  pleased 
to  defend  me  from  them  that  rise  up  against  me. 
Consider  the  trouble  that  I  suffer  of  them  that  hate 
me  ;  and  lead  me  in  thy  righteousness,  because  of  my 
enemies ;  make  thy  way  straight  before  my  face. 
Deliver  me,  O  Lord,  from  the  evil  and  violent  man, 
and  from  my  persecutors  that  are  stronger  than  I.  O 
let  not  any  that  are  my  enemies  wrongfully  rejoice 
over  me.  But  show  me  some  token  for  good ;  that 
they  who  hate  me  may  see  it,  and  be  ashamed,  be- 
cause thou.  Lord,  hast  beholden  me,  and  comforted 
me.  O  fortify  me  against  that  fear  of  man  which 
bringeth  a  snare.  Let  me  never  be  so  awed  by  my 
fellow-creatures,  as  not  to  stand  in  awe  of  thee,  my 


FOR    A    SICK    MAN.  99 

God.  Let  me  never  trespass  against  thee,  to  ingra- 
tiate myself  with  them ;  or  decHne  thy  service  through 
fear  of  their  displeasure.     Thou  hast  been  my  help : 

0  be  thou  pleased  to  come  now  to  my  succour,  and 
to  show  thyself  graciously  and  powerfully  on  my  be- 
half.    Hear  me.  Lord,  for  the  glory  of  thy  name ;  that 

1  may  see  thy  hand,  and  acknowledge  thy  power,  and 
admire  thy  love,  and  adore  thy  goodness,  while  I  have 
my  being.     Amen,  and  Amen. 


PRAYER  FOR  A  SICK  MAN. 

O  OUR  good  God,  Lord,  and  Father,  the  Creator 
and  Preserver  of  all  things,  we  most  earnestly  pray 
unto  thee,  to  have  pity  on  this  thy  suffering  servant. 
O  Lord,  enter  not  into  judgment  with  him,  according 
to  his  works  ;  but  through  thine  infinite  mercy  remit 
all  his  sins,  for  which  thou  hast  chastised  him  so 
gently.  Behold  the  obedience  which  thy  dear  Son 
Jesus  Christ  our  Lord  has  rendered  unto  thee,  namely 
the  sacrifice  which  it  hath  pleased  thee  to  accept  as  a 
full  recompense  for  all  the  iniquities  of  them  that  re- 
ceive him  for  their  righteousness  and  satisfaction,  yea, 
for  their  only  Saviour.  O  Lord,  dispose  and  move 
his  heart  to  receive  by  thy  grace  with  all  meekness 
this  fatherly  correction,  submitting  himself  with  heart 
and  mind  to  thy  blessed  will  and  favourable  mercy. 
If  it  be  thy  holy  will,  bless  means  for  his  speedy  and 
entire  recovery.  Heal  him,  O  Lord,  and  he  shall  be 
healed.     But  if  it  be  thy  will  to  remove  him  hence. 


100  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

make  him  feel  in  his  soul  the  fruit  and  strength  of  thy 
grace,  that  thereby  he  may  have  a  new  taste  of  thy 
fatherly  care  over  him,  from  the  beginning  of  his  life 
to  its  very  end,  for  the  love  of  thy  dear  Son  Jesus 
Christ  our  Lord.  Let  him  be  under  thy  protection 
and  guidance,  O  heavenly  Father.  Though  he  be 
sick,  yet  thou  canst  heal  him.  He  is  cast  dovv^n ;  but 
thou  canst  lift  him  up.  He  is  sore  troubled,  but  thou 
canst  relieve.  He  is  v^eak,  but  thou  canst  send 
strength.  He  acknowledges  his  uncleanness,  his  ble- 
mishes, his  sins,  but  thou  canst  wash  him  and  make 
him  clean.  He  is  wounded,  but  thou  canst  adminis- 
ter most  sovereign  cure.  He  is  fearful  and  trembling, 
but  thou  canst  give  him  good  courage  and  boldness. 
He  is  a  lost  sheep,  but  thou  canst  call  him  home  to 
thee  again.  Vouchsafe  to  show  him  thy  mercy,  for 
the  sake  of  thy  beloved  Son,  who  by  the  shameful 
and  accursed  death  of  the  cross,  bare  our  sins;  and  O 
acknowledge  thy  sinful  servant,  as  one  redeemed  with 
that  precious  blood.  Receive  him  into  the  commu- 
nion of  Christ's  body,  to  partake  of  eternal  happiness 
in  the  company  of  thy  blessed  angels.  Give  him  thy 
grace,  that  with  a  good  heart  and  full  assurance  of 
faith,  he  may  receive  to  his  consolation  so  great  a 
treasure,  even  the  remission  of  his  sins  in  Jesus  Christ 
thy  Son.  Grant  these  requests,  O  Father,  for  the  sake 
of  thy  beloved  Son  our  Saviour  Jesus  Christ,  who 
liveth  and  reigneth  with  thee,  in  unity  of  the  Holy 
Ghost,  true  God,  evermore.     Amen.' 

*  Partly  from  John  Knox's  "  Book  of  Common  Order." 


BY    A    WOUNDED    MAN.  101 

PRAYER  TO  BE  USED  BY  A  WOUNDED  MAN. 

For  Land  or  Sea. 

O  GOOD  GoDf  Thou  hast  laid  on  thy  servant  thy 
chastening  hand;  thou  hast  made  him  acquainted 
with  grief,  and  pain  has  become  even  as  his  famihar 
companion.  Yet,  O  blessed  Lord,  teach  him  to  see 
love,  as  well  as  justice,  in  all  thy  dealings ;  that  he 
may  humble  himself  under  thy  mighty  hand,  and 
confess  that  it  is  good  for  him  to  be  afflicted.  Con- 
vince him,  O  Lord,  that  whom  thou  lovest  thou 
chastenest,  and  scourgest  every  son  whom  thou  re- 
ceivest,  and  enable  him  patiently  to  wait  for  thee,  in 
an  assured  expectation  that  he  shall  one  day  see  cause 
to  number  his  afflictions  amongst  his  richest  mercies. 

Blessed  be  thy  name,  O  Father  of  mercies,  that 
thou  dost  not  pour  out  all  thy  wrath,  but  in  judgment 
rememberest  mercy.  We  bless  thee  for  giving  him 
some  ease  and  relaxation  from  torturing  pains ;  and 
for  mingling  many  sweet  ingredients  with  this  bitter 
cup.  O  make  him  so  sensible  of  thy  kindness  and 
love,  that  he  may  be  not  only  contented  but  thankful 
under  thy  hand. 

Yet,  that  his  faith  may  not  fail,  nor  his  patience  be 
wearied  out,  return,  O  Lord  of  love,  and  give  thy 
servant  a  discharge  from  this  warfare  ;  and  say  to  the 
affliction.  It  is  enough.  Make  him  glad,  according 
to  the  time  wherein  thou  hast  afflicted  him ;  and 
wherein  he  has  suffered  adversity.  And  till  thou  be 
pleased  to  remember  him  in  such  mercy,  O  grant  that 
he  may  neither  despise  thy  chastening,  nor  faint  under 

9* 


102  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

thy  rebukes ;  but  take  all  as  he  ought ;  employing  the 
time  which  thou  lendest,  and  improving  the  affliction 
which  thou  continuest,  as  a  gracious  opportunity  for 
his  soul's  advantage.  Under  the  decays  of  his  outer 
man,  let  his  inner  man  be  renewed  day  by  day ;  and 
let  all  that  is  wanting  in  his  spiritual  concerns  be  filled 
up ;  and  whatever  pertains  to  his  everlasting  salva- 
tion, be  promoted  and  perfected  through  the  riches  of 
thy  grace,  and  the  multitude  of  thy  mercies  in  Jesus 
Christ.    Amen. 


PRAYER  FOR  A  PERSON  DANGEROUSLY  ILL. 

For  Land  or  Sea. 

O  MOST  merciful  God,  we  know  that  thou  dost  not 
delight  in  the  sufferings  of  thy  creatures,  and  dost  not 
willingly  afflict  them  ;  but  our  sins  have  provoked  thy 
displeasure ;  for  thou  canst  not  be  pleased  with  the 
workers  of  iniquity.  All  our  troubles  and  afflictions 
come  of  our  sins  ;  and  yet  thy  strokes,  when  they  seem 
most  severe,  are  always  lighter  than  our  crimes.  We 
have  much  reason  to  wonder  at  thy  patience  and  for- 
bearance towards  us,  thy  sinful  creatures.  Thou  hast 
not  dealt  with  us  after  our  sins,  nor  rewarded  us  ac- 
cording to  our  iniquities.  And  still  we  would  cry, 
*'  enter  not  into  judgment  with  thy  servants,  for  in  thy 
sight  shall  no  man  living  be  justified.  If  thou.  Lord, 
mark  iniquities,  who,  O  Lord,  shall  stand?  but  there 
is  forgiveness  with  thee,  that  thou  mayest  be  feared : 
and  with  thee  is  mercy  and  plenteous  redemption. 

We  would   now,  with  unfeigned    sorrow,  confess 


FOR    A    PERSON    DANGEROUSLY    ILL.  103 

unto  thee  our  manifold  sins  and  transgressions  of  heart 
and  life,  of  omission  and  commission.  They  are  more 
than  the  hairs  of  our  head ;  and  they  are  not  only 
many  in  number,  but  heinous  in  thy  sight;  for  we 
have  not  only  sinned  ignorantly,  but  against  light  and 
the  convictions  of  our  own  conscience.  We  have  not 
only  rejected  the  admonitions  and  counsels  of  thy 
word,  but  have  also  often  resisted  and  quenched 
thy  Holy  Spirit.  We  have,  therefore,  no  cloak  or 
excuse  for  our  sins,  but  confess  that  we  are  verily 
guilty  in  thy  sight,  and  deserve  to  suffer  all  that  misery 
which  thou  hast  threatened  in  thy  holy  law,  against 
transgressors  ;  yet,  O  Lord,  in  the  midst  of  wrath  re- 
member mercy.  According  to  the  multitude  of  thy 
tender  mercies  blot  out  our  transgressions,  for  the  sake 
of  Christ,  who  has  died  that  sinners  might  live.  We 
cannot  but  rejoice  to  know  from  thy  infallible  oracles, 
that  he  is  able  to  save  to  the  uttermost  all  that  come 
unto  thee  by  him  ;  seeing  he  ever  liveth  to  make  in- 
tercession for  them.  On  this  sure  word  our  souls 
would  trust.  May  this  blessed  Mediator  undertake 
our  cause.  May  he  officiate  as  our  great  High  Priest, 
and  offer  his  meritorious  propitiation  in  our  behalf 
May  he  be  our  Advocate,  and  by  his  love  and  by  his 
merit  bring  us  off  conquerors  and  more  than  con- 
querors. 

O  most  merciful  God,  we  desire  at  this  time,  to 
commend  to  thee  our  friend  and  companion,  who  lies 
dangerously  ill  among  us.  Have  compassion,  we 
beseech  thee,  on  this  afflicted  man ;  and  if  it  please 
thee  heal  him,  and  raise  him  from  this  bed  of  pain 
and  disease,  that  he  may  have  further  time  added  to 


104  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

his  life,  in  which  he  may  repent  of  his  sins,  amend  his 
hfe,  and  prepare  more  thoroughly  for  death  and  eter- 
nity. O  Lord,  take  him  not  away  in  his  sins,  in  an 
impenitent  and  unreconciled  state;  but  even  now,  shed 
light  upon  his  dark  mind,  and  bring  him  to  the  know- 
ledge of  the  truth  as  it  is  in  Jesus.  O  grant  him 
ability  to  believe  in  Christ  with  all  his  heart ;  for  all 
things  are  possible  to  him  that  believeth  ;  and  as  at  the 
last  hour,  thou  didst  grant  repentance  and  pardon  to 
the  dying  thief,  so  manifest  thy  power  and  grace  in 
the  pardon  of  the  sins  of  this  distressed  man ;  and  let 
him  be  renewed  in  the  spirit  of  his  mind,  that  he  may 
be  meet  for  thy  kingdom.     Amen. 


PRAYER  BEFORE  AN  ENGAGEMENT. 

^  On  Land  or  Sea. 

O  Lord  God,  infinitely  wise  and  good,  who  teach- 
est  man  knowledge,  and  givest  both  the  skill  and 
power  to  accompHsh  our  purposes ;  I  know  not  what 
to  do  ;  but  mine  eyes  are  upon  thee  ;  and  all  my  ex- 
pectation is  from  thee :  and  I  desire  continually  to 
wait,  and  call,  and  depend  upon  thee.  It  is  a  great 
work  which  I  have  now  to  do:  but  O  how  httle 
strength  to  do  it.  All  my  sufficiency  is  of  thee,  who 
workest  in  us  to  will  and  to  do,  of  thy  good  pleasure. 
Thou  that  hast  been  my  help,  leave  me  not,  nor  for- 
sake me,  O  God  of  my  salvation ;  but  let  me  be  taught 
of  God  what  I  have  to  do ;  and  let  the  gracious  Lord 
make  me  to  understand  what  is  thy  pleasure  concern- 
ing me.     O  that  my  ways  were  directed  to  please 


BEFORE    AN    ENGAGEMENT.  105 

thee  ;  that  so  I  might  have  the  light  of  thy  countenance 
ever  shining  upon  me! 

My  Lord,  and  my  God !  leave  me  not  in  the  hand 
of  my  ovi^n  counsel,  nor  to  the  conduct  of  my  own 
foolish  and  deceitful  heart ;  but  lead  me  by  the  way 
that  I  should  go,  and  teach  me  thy  paths;  that  discre- 
tion may  preserve  me,  and  understanding  may  keep 
me.  O  make  my  w^ay  prosperous,  fill  me  with  faith, 
resolution  and  courage,  and  give  me  thy  blessing  and 
good  success.  Bring  all  needful  things  to  my  remem- 
brance ;  and  where  I  have  not  the  presence  of  mind,  or 
the  ability  to  perform  thy  will,  O  magnify  thy  power 
in  my  weakness ;  and  let  me  go  forth  in  thy  strength; 
and  speed  and  prosper  by  thy  grace  and  blessing. 
Let  thy  good  providence  so  be  my  defence  and  secur 
rity  in  the  moment  of  peril,  and  thy  Holy  Spirit  my 
guide  and  counsellor,  that  I  may  wisely  choose,  and 
rightly  manage,  and  successfully  accomplish  the  things 
wherein  I  am  engaged. 

Thy  will  be  done,  O  Lord,  in  every  event ;  and  let 
me  ever  design  thy  glory,  whether  it  be  for  life  or 
death.  O  be  thou  still  a  gracious  Father  to  me ;  and 
a  merciful  Provider  for  me,  and  grant  me  now  the 
comfortable  sense  of  thy  gracious  acceptance  of  me, 
and  of  thy  designs  of  mercy  towards  me.  Be  thou 
pleased  to  take  me  under  thy  fatherly  care  and  con- 
duct, and  preserve  me  from  the  sins  of  this  hour ;  and 
quicken  me  to  the  good  which  I  am  averse  to  perform; 
estabhsh  thou  the  work  of  my  hands  upon  me  ;  yea, 
the  work  of  my  hands,  establish  thou  it.  My  God 
and  guide,  my  help  and  strength  ;  if  thou  keep  me  not, 
I  shall  fall  into  sin ;  but  hold  thou  me  up,  and  I  shall 


lOG  niAYERS    FOR    PARTICULAR    OCCASIONS. 

be  safe :  and  let  me  so  experience  thy  power  and  pre- 
sence with  me,  that  I  may  manage  this  and  all  my 
other  affairs  to  thy  glory ;  and  that,  in  my  dying 
reflections  upon  what  has  past,  my  soul  may  have 
peace,  and  thy  name  be  glorified ;  and,  O  God  of  my 
life,  if  it  should  please  thee  to  make  this  the  time  of 
my  departure  out  of  life,  wash  me  in  the  blood  of 
Jesus,  give  me  his  finished  righteousness,  and  receive 
my  spirit  for  his  sake.     Amen. 


PRAYER  AFTER  AN  ENGAGEMENT. 
On  Land  or  Sea. 

Many,  O  Lord  my  God,  are  thy  wonderful  works 
which  thou  hast  done,  and  thy  thoughts  which  are  to 
usward  for  good;  they  cannot  be  reckoned  up  in  order 
unto  thee:  if  I  should  declare  and  speak  of  them,  they 
are  more  than  can  be  numbered.  According  to  thy 
name,  so  is  thy  praise  to  the  ends  of  the  earth.  The 
dead  praise  thee  not,  nor  any  that  go  down  into 
silence :  the  living,  he  shall  praise  thee,  as  I  desire  with 
all  my  soul  to  do  this  day.  My  heart  is  fixed,  O  God, 
my  heart  is  fixed  ;  I  will  sing  and  give  praise.  I  will 
be  glad  and  rejoice  !n  thee,  and  sing  praise  to  thy 
name,  O  thou  Most  High.  I  will  praise  thee,  O  Lord, 
for  thou  hast  heard  me,  and  art  become  my  salvation. 
I  found  trouble  and  sorrow :  then  I  called  upon  thee ; 
and  thou  wast  attentive  to  my  cry,  and  nigh  to  my 
help.  And  though  thou  mightest  have  made  me  an 
example  of  thy  judgments  to  others,  as  others  have 
been  to  me,  thou  didst  not  consult  my  deserts  but  my 
distress ;  doing  great  things  and  working  strange  deli- 


AFTER    AN    ENGAGEMENT.  107 

verance  for  me,  not  because  I  was  worthy,  but  be- 
cause thou  aboundest  in  mercy. 

I  was  in  peril ;  death  was  on  every  side.  Then 
didst  thou,  O  Lord,  interpose  between  me  and  the 
threatening  mischief;  and  didst  reveal  thy  glorious 
arm  to  pluck  me  out  of  the  jaws  of  destruction ;  and 
didst  set  me  in  safety  from  my  dangers.  Thou  hast 
kept  me  alive,  not  taking  me  away  in  the  midst  of  my 
days,  nor  cutting  me  off  from  the  land  of  the  Hving ; 
but  sparing  me  in  mercy,  and  giving  me,  as  it  were,  a 
new  life  from  the  dead.  Thou  hast  chastened  me,  but 
not  given  me  over  unto  death.  When  my  foot  slipped, 
thy  mercy,  O  Lord,  held  me  up.  Thou  art  the  God 
that  doest  wonders ;  wonders  of  power,  and  wonders 
of  mercy.  Yea,  thy  kindness  and  thy  help  at  hand, 
in  the  time  of  my  need,  has  been  greater  than  I  am 
able  to  express. 

Thou,  Lord,  hast  made  me  glad  through  thy  work; 
I  will  triumph  in  the  works  of  thy  hands.  I  will  sing 
of  thy  power  ;  yea,  I  will  sing  aloud  of  thy  mercy. 
For  thou  hast  been  my  support  and  my  refuge  in  the 
day  of  my  trouble.  Unto  thee,  O  my  strength,  will  I 
sing ;  for  thou  art  my  defence,  and  the  God  of  my 
mercy.  O  Lord  God,  merciful  and  gracious  ;  I  will 
extol  thee,  who  has  not  suffered  the  trouble  and 
danger  to  overwhelm  and  ruin  me.  In  my  distress  I 
cried  unto  thee,  and  thou  hast  enlarged  me.  O  blessed 
be  my  God,  who  has  not  cast  out  my  prayer,  nor 
taken  his  mercy  from  me.  But,  dearest  Lord  !  I  can- 
not without  amazement  look  back  upon  the  perilous 
state  that  I  was  in,  and  the  brink  of  death  to  which  I 
was  brought.     And  that  I  should  escape  as  I  have 


108  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

done,  O  how  marvellous  is  it  in  my  eyes  !  What 
cause  have  I  for  thy  praise,  that  I  am  here  alive  to 
praise  thee !  O  my  God,  it  is  thy  good  hand  that  hath 
wrought  so  wonderfully  for  me,  and  thy  fatherly  kind- 
ness that  has  shown  such  extraordinary  favour  to  me. 
O !  if  I  had  been  snatched  away  unprepared,  how 
dreadful  a  change  should  I  have  found  !  But  in  mercy 
and  love  to  my  soul  thou  hast  made  a  way  for  my 
escape:  and  I  am  preserved,  a  living  monument  of  thy 
unspeakable  goodness. 

O  what  shall  I  say  unto  thee,  whose  name  is  ex- 
alted far  above  all  blessing  and  praise  !  and  what  shall 
I  render  unto  thee,  to  whom  my  goodness  will  not 
extend !  I  can  never  answer  the  obligations  which 
thy  love,  dear  Lord,  has  laid  upon  me ;  but  let  me 
admire  and  love  and  bless  and  praise  thee,  with  all 
the  faculties  and  powers  which  thou  hast  given  me. 
And  O  that  thou  wouldest  imprint  so  deeply  on  my 
heart  a  sense  of  thy  mercy,  that  I  may  never  forget, 
never  slight,  never  abuse,  the  great  goodness  that  thou 
hast  shown  me,  and  the  signal  deliverance  which  thou 
hast  wrought  for  me :  but  may  ever  give  thee  thanks 
with  all  my  heart ;  and  w^alk  as  becomes  me  all  the 
days  of  my  life  ;  not  secure  and  careless,  because  I 
have  so  escaped ;  but  the  more  watchful  and  diligent, 
in  proportion  to  the  mercies  vouchsafed  unto  me :  ap- 
proving my  thankfulness  in  such  a  manner,  as  that 
thou  mayest  graciously  accept  me  through  my  blessed 
Lord  and  Saviour  Jesus  Christ. 

Let  it  please  thee  to  bless  and  save  those  who  are 
lying  in  pain  and  danger,  from  a  wounded  body. 
Grant  healing  to  body  and  soul.     Sanctify  this  event 


ON    THE    OCCASION    OF    NUMEROUS    DEATHS.  109 

to  every  one  who  has  been  concerned  in  it.  And 

glorify  thy  great  and  holy  name,   for  Christ's  sake. 
Amen. 


PRAYER,  ON  THE  OCCASION  OF  NUMEROUS  DEATHS. 

On  Land  or  Sea. 

O  THOU  ever-living  and  all-disposing  God ;  in  whose 
hands  our  breath  is,  and  whose  summons  we  must  all 
obey  !  What  are  we  ?  what  is  man,  even  at  his  best 
estate,  but  altogether  vanity  ?  What  man  is  he  that 
liveth,  and  shall  not  see  death  ?  The  great  and  the 
mean,  the  wise  and  the  foohsh,  the  evil  and  the  good, 
all  yield  up  the  ghost,  and  go  down  to  the  grave. 
Thou  art  pleased,  O  my  God,  to  spare  me,  whilst 
many  around  me  are  taken  to  theu'  long  home.  Thou 
leavest  me  yet  a  hving  monument  of  thy  goodness, 
long-suffering,  and  forbearance.  O  what  am  I  better 
than  others,  that  I  should  have  escaped  this  imminent 
peril,  when  others  have  the  things  which  belong  to 
their  peace  for  ever  hid  from  their  eyes  ?  Why  have 
I  not  long  since  experienced  the  common  lot  of  all 
men  ?  Why  have  I  not  been  called  to  give  up  unto 
thee  an  account  of  my  stewardship  ?  O  let  me  not  be 
as  the  brutes  that  have  no  understanding,  without 
mindfulness  of  my  mortality,  or  consideration  of  my 
latter  end :  but  in  the  death  of  others,  let  me  see,  as 
in  a  glass,  my  own  frail  and  uncertain  state.  Let  me 
see  that  there  is  but  a  step  between  me  and  death ; 
and  that,  however  my  days  may  be  prolonged  on 
earth,  I  must  at  last  go  to  the  place  appointed  for  all 

10 


110  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

men  living.  O  let  me  begin  to  answer  the  great  end 
of  life ;  and  so  live  as  one  that  surely  expects  to  die. 
And  when  my  own  turn  shall  come,  may  I  depart  in 
peace,  and  sleep  in  Jesus ;  having  my  soul  safe  in  thy 
hands,  and  my  body  resting  in  hope  of  gloriously 
rising  at  the  last  day ;  through  him  who  is  the  resur- 
rection and  the  life,  our  blessed  Saviour  and  Re- 
deemer, Jesus  Christ.     Amen. 


PRAYER  FOR  A  DYING  MAN. 

On  Land  or  Sea. 

O  THE  Hope  of  Israel,  the  Saviour  thereof  in  time 
of  trouble !  when  all  other  hope  and  help  fails,  it  is 
not  in  vain  to  seek  unto  thee  for  succour,  who  canst 
bring  back  from  the  mouth  of  the  grave,  and  quicken 
the  very  dead ;  and  where  thou  art  not  pleased  any 
further  to  prolong  the  temporal  life,  yet  canst  deliver 
us  from  eternal  death,  and  bring  us  safe  to  blessedness 
and  glory.  We  think  it  too  late  to  beg  the  recovery 
of  thy  servant,  O  Lord,  now  that  he  seems  to  us  going 
the  way  of  all  flesh,  and  just  launching  forth  into  his 
everlasting  condition.  But  though  the  time  of  his 
departure  appears  to  be  at  hand,  yet  we  cannot  think 
it  too  late  to  beg  thy  mercy  for  him,  as  long  as  his  Hfe 
is  in  him.  And  as  we  cannot  but  be  greatly  concerned 
for  him,  so  we  know  not  how  better  to  express  this 
our  concern  for  him,  than  in  beseeching  thee  to  be 
good  and  gracious  unto  him. 

O  Lord  our  God,  leave  him  not,  nor  forsake  him ; 
but  support  and  assist  him  now  in  his  sorest  extremi- 
ties, in  his  last  agonies,  when  he  is  to  conflict  with 


FOR    A    DYING    MAN.  Ill 

the  king  of  terrors  :  let  him  find  the  most  sweet  and 
seasonable  aids  from  thee  the  God  of  his  salvation ; 
and  take  him  not  out  of  this  life  till  thou  hast  fitted 
him  for  a  better.  O  thou  ever-living  God,  stand  by 
him  in  the  dying  hour ;  and  secure  him  in  thy  hands 
from  the  enemies  of  his  soul :  and  finish  the  work  of 
thy  grace  upon  his  heart.  Freely  and  fully  pardon 
and  deliver  him  from  all  his  sins ;  and  fit  him  to  ap- 
pear with  comfort  and  rejoicing  in  thy  blessed  pre- 
sence, through  the  righteousness  of  Christ.  O  make 
his  departure  easy  and  full  of  peace  and  hope.  Carry 
him  safe  through  the  valley  of  the  shadow  of  death, 
and  let  him  find  a  joyful  admission  into  the  everlasting 
kingdom  of  his  Lord.  Into  thy  hands,  O  Lord,  we 
commend  his  spirit :  O  thou  Father  of  mercies  be  mer- 
ciful to  him,  and  receive  his  departing  soul;  and  when 
he  is  numbered  among  the  dead,  let  him  also  be  num- 
bered among  the  redeemed  and  blessed  of  the  Lord, 
for  his  sake,  who  himself  died  for  sinners  and  rose 
again,  and  lives,  and  is  alive  for  evermore,  and  has 
the  keys  of  death  and  of  hell.  To  thy  mercy  in  that 
blessed  Saviour  of  the  world,  O  most  merciful  Father, 
we  now  humbly  recommend  him  ;  beseeching  thee  to 
be  all  in  all  to  him,  and  infinitely  better  than  we  are 
worthy  or  able  to  ask  for  him.  And  let  him  be  thine 
in  life,  and  death,  and  for  evermore,  through  the  all- 
sufficient  merits  and  mediation  of  thy  dear  Son,  our 
most  prevailing  Advocate  and  Redeemer,  Jesus  Christ. 
Amen. 


112  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

PRAYER  IN  TIME  OF  PREVALENT  DISEASE. 

For  Hospitals,  or  Ships  on  which  many  are  ill. 

O  Lord  God,  the  Giver  of  our  health,  which  is  the 
blessing  that  sweetens  all  the  other  blessings  of  our 
lives  ;  it  is  only  of  thy  mercy  that  any  of  us  have  any 
measure  of  health  continued  to  us.  And,  O  how  just 
were  it  w^th  thee,  utterly  to  take  away  from  us  that 
health  w^hich  we  have  so  greatly  abused  to  a  forget- 
fulness  of  thee,  and  to  wantonness  against  thee !  How 
justly  mightest  thou  smite  us  wdth  the  most  sharp  and 
noisome  diseases,  and  hurry  us  out  of  the  land  of  the 
living,  by  signal  and  desolating  judgments  !  Our  flesh 
trembles  for  fear  of  thee,  and  we  are  afraid  of  thy 
judgments;  lest  thou  shouldest  pierce  us  with  the 
arrows  of  the  Almighty,  and  sweep  us  away  with  the 
besom  of  destruction.  But,  O  thou  hope  of  Israel,  the 
Saviour  thereof  in  time  of  trouble,  regard  not  our  ill 
deserts  ;  but  remember  thy  own  tender  mercies,  and 
gracious  promises ;  and  have  pity  on  us ;  and  turn 
away  this  plague  from  us.  Put  a  stop  to  disease,  and 
say  to  the  destroying  angel.  It  is  enough:  that  we  may 
no  longer  be  afraid  of  the  terror  by  night,  or  of  the 
arrow  that  flieth  by  day,  or  of  the  pestilence  that 
walketh  in  darkness,  or  of  the  destruction  that  wasteth 
at  noon-day ;  but  may  with  ease  in  our  minds  and 
gladness  in  our  hearts,  serve  thee  the  only  true  God, 
and  devote  to  thee  the  life  and  health  which  thou  hast 
spared.  Of  thy  tender  mercy,  look  down  on  those  of 
our  number  who  are  laid  on  the  bed  of  languishing. 
Thou  art  the  great  Physician :  thou  art  the  Lord  who 
healest  us.     Command  thy  blessing,  heavenly  Father, 


FOR    THE    SICK    OR    WOUNDED.  113 

on  the  means  which  are  used ;  and  be  present  to  heal 
both  body  and  soul.  Awaken  to  reflection  those  whom 
thou  dost  chastise,  and  instruct  them  out  of  thy  law. 
Reveal  to  them  the  Lord  Jesus,  as  the  Lamb  of  God 
that  taketh  away  the  sin  of  the  world.  And  O  have 
mercy  on  any  who  are  near  to  death  !  Grant  that 
none  may  be  driven  away  in  their  wickedness,  but 
that  all  may  have  hope  in  their  death.  O  hear  us  in 
this  hour  of  our  necessity,  and  let  our  cry  come  unto 
thee,  through  the  merits  and  intercession  of  thy  dear 
Son,  our  most  compassionate  and  prevailing  Mediator, 
Jesus  Christ.     Amen. 


PRAYER  FOR  THE  SICK,  OR  THE  WOUNDED. 

In  Camp,  Ship,  or  Hospital. 

O  Lord  God  Almighty,  and  ever  blessed,  in  whom 
we  ever  live,  and  move,  and  are !  w^e  acknowledge  it 
to  be  of  thy  mercies  that  we  are  not  consumed,  even 
because  thy  compassions  fail  not.  If  thou  hadst  long 
since  cut  us  off  in  our  sins,  and  shut  us  up  under  final 
despair  of  mercy,  yet  righteous  hadst  thou  been,  O 
Lord,  and  just,  and  good.  Yea,  justly  mightest  thou 
at  this  time  cast  out  our  prayers,  and  refuse  to  hear 
thy  rebellious  creatures,  who  have  so  long  turned  a 
deaf  ear  to  thee.  But  thou  art  God,  and  not  man; 
and  thy  thoughts  are  not  as  our  thoughts,  nor  thy 
ways  as  our  ways ;  but  as  the  heavens  are  higher 
than  the  earth,  so  are  thy  thoughts  and  thy  ways 
above  ours.  Thou  art  our  refuge  and  strength,  and 
present  help  in  every  time  of  need;    and  thou  hast 

10* 


114  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

commanded  us  to  call  upon  thee  in  our  troubles :  and 
hast  promised  to  hear  us,  and  to  give  us  cause  to 
praise  and  glorify  thee  for  thy  goodness  and  mercy 
to  us. 

And  now  we  come  to  thee,  O  Lord  our  God,  in 
behalf  of  thy  servants  who  lie  here  in  a  low  and  dis- 
tressed state  under  thy  chastening  hand.  Look  down, 
we  beseech  thee,  mercifully  upon  them ;  and  be  thou 
gracious  and  favourable  to  them  according  to  the 
necessity  of  their  case,  and  according  to  the  multitude 
of  thy  tender  mercies  in  Christ  Jesus.  Great  as  their 
danger  is,  if  thou  wilt,  O  Lord,  thou  canst  make  them 
whole :  if  thou  but  speak  the  word,  it  shall  be  done. 
In  submission  to  thy  most  wise  and  righteous  disposal 
of  all  things,  we  would  beg  this  mercy  at  thy  hands  ; 
that  thou  wouldest  be  pleased  to  rebuke  their  distem- 
per, to  remove  thy  stroke,  and  cause  the  bitter  cup 
which  thou  hast  given  them  to  pass  away  from  them. 
To  this  end  do  thou  direct  us  to  the  proper  means, 
and  command  a  blessing  upon  them.  Spare  them, 
good  Lord,  and  restore  them,  (if  it  be  thy  will,)  that 
they  may  recover,  and  be  more  useful  in  their  places, 
and  do  more  good  in  their  generation.  Or,  however 
thou  shalt  be  pleased  to  deal  with  them  as  to  the  con- 
cerns of  their  bodies,  (which  we  pray  may  be  in  a  way 
of  gentleness  and  tender  mercy,)  yet,  Lord,  let  their 
souls  be  ever  precious  in  thy  sight.  And  may  this 
sickness  of  the  body  be  for  the  health  of  their  better 
and  immortal  part,  and  be  instrumental  to  advance 
their  everlasting  salvation. 

O  give  them  a  right  discerning  of  the  things  be- 
longing to  their  peace,  before  they  be  hid  from  their 


FOR    A    PRISONER.  115 

eyes.  Show  them  what  they  have  to  do,  and  enable 
them  for  the  domg  of  it,  that  they  may  have  peace 
with  God,  through  Christ  Jesus.  Give  them  repent- 
ance towards  God,  and  faith  in  the  only  Saviour  of 
the  world.  Wash  and  cleanse  their  souls  with  the 
blood  of  thy  Son,  and  the  graces  of  thy  Spirit ;  that 
they  may  be  delivered  from  all  the  defilements  w^hich 
they  have  contracted  in  this  present  evil  world ;  and 
be  found  safe  and  happy  in  the  hour  of  death,  and  in 
the  great  day  of  our  Lord  Jesus  Christ.  Fit  them,  O 
Lord,  for  living,  or  dying,  or  whatever  in  thy  wise 
and  righteous  providence  thou  hast  designed  for 
them ;  that  it  may  be  unto  them,  Christ  to  live,  and 
gain  to  die ;  and  that  in  all  things  they  may  find  cause 
to  glorify  thy  name.  If  thou  shalt  be  pleased  to  re- 
lease them  from  this  bed  of  languishing,  and  to  add  to 
them  a  yet  further  term  of  life,  O  that  they  may  live 
to  thee  and  do  thee  better  service,  and  bring  thee 
greater  glory !  Or  if  thou  hast  determined  that  this 
sickness  shall  be  unto  death,  prepare  them,  O  merciful 
God,  by  thy  grace,  for  thyself;  and  grant  them  a  safe 
and  comfortable  passage  out  of  this  wretched  life  to 
an  infinitely  better ;  through  the  merits  and  mediation 
of  thy  beloved  Son,  our  only  Saviour  Jesus  Christ. 
Amen. 


PRAYER  FOR  A  PRISONER. 

O  Lord,  my  God,  infinitely  kind  and  good !  I  have, 
through  thy  gracious  indulgence,  long  enjoyed  my 
freedom  in  the  world ;  and  been  permitted  to  go  in 


116  rilAYERS    FOR    TARTICULAIl    OCCASIONS. 

and  out,  whither  I  would,  at  my  pleasure.  But  now 
that  I  am  under  restraint  and  confined  to  this  place, 

0  how  much  sore  affliction  ought  I  with  patience  to 
endure,  for  turning  my  liberty  into  licentiousness,  and 
for  wandering  (as  I  have  done)  from  thee,  and  weary- 
ing myself  in  the  ways  of  wickedness !  This  I  ac- 
knowledge to  be  but  a  light  correction,  indeed,  to  one 
who  deserves  to  be  shut  up  in  the  eternal  prison,  from 
whence  there  is  no  redemption.  But,  for  thy  dear 
Son,  my  blessed  Saviour's  sake,  I  beg.  Lord,  that  this 
restraint  may  be,  not  in  judgment,  but  in  merey  to 
me  ;  that  it  may  bring  me  to  timely  consideration,  and 
to  a  deep  repentance  for  all  those  sinful  liberties  which 

1  have  taken,  in  living  after  my  own  foolish  and  hurt- 
ful lust :  let  it  remove  me  out  of  the  way  of  tempta- 
tions, and  engage  me  more  closely  and  dutifully  to 
attend  upon  thee;  that  in  thy  service  I  may  find  a 
better  freedom  than  that  which  is  now  suspended :  let 
me  obtain  by  means  of  it  a  freer  access  into  thy  pre- 
sence, and  power  to  tread  down  the  enemies  of  my 
soul,  whensoever  they  rise  up  against  me. 

O  that  now  I  am  sequestered  from  the  world,  I  may 
be  also  crucified  unto  it ;  and  may  leave  it  in  aflfection, 
as  I  am  shut  out  from  its  conversation.  Let  me  in 
heart  and  mind  ascend  and  dwell  above,  and  have  my 
conversation  in  heaven,  and  enjoy  such  fellowship 
with  thee  my  God  and  Saviour,  as  shall  be  infinitely 
preferable  to  all  the  society  and  enjoyments  of  the 
world.  If  the  Son  of  God  shall  make  me  free,  I  shall 
be  free  indeed.  O  pity  me,  tied  as  I  am,  and  bound 
with  the  chain  of  my  sins.  Bring  my  soul  out  of  the 
hands  of  my  worst  enemies,  that  I  may  give  thanks 


THANKSGIVING    FOR    PEACE.  117 

unto  thy  name.  Set  my  feet  in  a  large  room,  that  I 
may  be  at  Hberty  to  run  the  way  of  thy  command- 
ments. Then,  however  confined  as  to  my  body,  and 
however  separated  from  my  companions  and  my  coun- 
try, I  should  be  a  prisoner  of  hope ;  looking  for  that 
blessed  hope,  to  be  delivered  from  the  bondage  of  cor- 
ruption into  the  glorious  liberty  of  the  children  of  God. 
I  ask  this  for  the  sake  of  him,  who  was  apprehended 
and  confined,  and  put  to  death  for  us,  and  now  liveth 
and  reigneth  with  the  eternal  Father,  and  Holy  Spirit, 
over  all,  God  blessed  for  evermore.     Amen. 


THANKSGIVING  FOR  PEACE. 

O  God  of  peace,  who  makest  wars  to  cease  to  the 
ends  of  the  earth ;  who  breakest  the  bow  and  cuttest 
the  spear  asunder,  and  burnest  the  chariot  in  the  fire; 
thou  hast  in  mercy  put  a  stop  to  the  effusion  of  blood, 
and  made  peace  in  our  borders ;  thou  hast  rebuked 
the  nations,  and  caused  them  to  beat  their  swords  into 
ploughshares,  and  their  spears  into  pruning-hooks ; 
that  every  man  might  sit  under  his  own  vine  and  fig- 
tree,  none  making  him  afraid.  O  how  sweet  is  thy 
mercy,  and  reviving,  even  as  life  from  the  dead ! 
And  thou.  Lord,  who  hast  given  us  peace,  O  give  us 
also  grace  to  use  it  to  thy  glory,  and  to  walk  the  more 
freely  and  cheerfully  in  thy  holy  ways.  And  let  us 
not  only  have  peace  with  men,  but  also  with  thee, 
our  God ;  even  that  peace  which  passeth  all  under- 
standing, which  shall  keep  our  hearts  and  minds 
through  Christ  Jesus.     And  forgive,  we  beseech  thee, 


118  PKAYEKS    FOR    PARTICULAR    OCCASIONS. 

every  breach  of  the  law  of  love,  of  which  we  have 
been  guilty,  whether  in  public  service,  or  in  our  pri- 
vate capacity. 

O  that  we  may  be  sensible  of  the  kindness  and  love 
of  God  our  Saviour,  and  ever  give  thee  thanks  with 
all  our  souls  !  Dear  Father  of  mercies  !  rather  take 
all  our  good  things  from  us,  than  leave  us  in  a  state 
of  base  ingratitude  and  stupid  indifference.  O  let  our 
hearts  be  enlarged  in  thy  love,  and  be  lifted  up  in  the 
celebration  of  thy  praises !  and  may  all  thy  works, 
and  all  thy  servants  bless  thee,  and  praise  thee  for 
ever  !  And  may  w^e  have  grace  to  express  the  thank- 
fulness of  our  hearts  in  the  whole  conduct  of  our  lives ; 
devoting  ourselves  to  thee  in  faithfulness,  as  long  as  we 
have  any  being.  Confirm  thy  blessing  to  our  country, 
our  governors,  our  army  and  our  navy,  and  all  our 
companions  and  our  enemies ;  for  Christ's  sake.  Amen 
and  Amen. 


PRAYER  FOR  ABSENT  FRIENDS. 

O  THOU,  whose  eyes  are  everywhere,  who  art  God 
over  all,  blessed  for  ever,  I  adore  thee  as  my  protector 
and  guide  in  all  my  wanderings  ;  and  I  beseech  thee 
to  c^uard  and  save  those  beloved  friends  and  relations, 
from  whom  I  am  now  separated.  More  especially 
look  in  mercy  on  [my  dear  wife  and  children,  and] 
all  the  members  of  my  absent  household.  Watch  over 
them  for  good.  Preserve  them  from  danger  both  of 
body  and  soul.  Keep  them  in  thy  faith  and  fear. 
Draw  them,  and  me,  each  day  more  near  to  thee,  that 
so  we  may  be  more  near  to  each  other,  in  the  bonds 


FOR    OUR    COUNTRY.  119 

of  the  gospel  of  peace.  Manifest  thyself  to  their  souls. 
Give  them  an  abundant  measure  of  thy  Holy  Spirit. 
Teach  them  to  live  less  for  the  world,  and  more  with 
a  single  eye  to  thy  glory.  If  it  be  thy  holy  will,  so 
order  our  pilgrimage,  that  we  may  once  more  meet 
one  another  in  peace,  after  continued  experience  of 
thy  goodness.  And  O  that  it  might  please  thee  to 
make  our  very  trials,  and  this  our  distance  from  each 
other,  the  means  or  occasion  of  great  spiritual  good. 
Let  no  one  of  our  number  remain  unreconciled  to  thee. 
[Give  thy  guardian  care  and  fatherly  blessing,  to  the 
house  which  thou  hast  made  my  home.  At  this  very 
moment,  may  it  please  thee,  to  shed  thy  rich  favours 
on  its  inmates,  whether  old  or  young.]  Cover  us  all 
with  the  perfect  righteousness  of  Jesus  Christ,  in  which 
is  our  only  hope  of  justification.  And  however  sepa- 
rated here  below,  keep  us  rejoicing  in  the  prospect  of 
the  glory  which  is  to  be  revealed ;  when  all  thy  scat- 
tered children  shall  meet  in  the  city  of  their  God,  to 
sin,  to  weep,  to  part  no  more :  for  Christ's  sake.  Amen. 


A  PRAYER  FOR  OUR  COUNTRY. 

Almighty  Lord,  the  most  high  God,  by  whom 
kings  reign,  and  princes  decree  justice !  Thou  put- 
test  down  one,  and  settest  up  another  ;  and  there  are 
no  powers  but  of  thee;  the  powers  that  be  are  or- 
dained of  God.  Thy  word  directs  us  to  pray  for  our 
country,  for  all  that  are  in  authority.  And  both  in 
duty  and  inclination  I  become  a  petitioner  to  thy  hea- 
venly Majesty  for  thy  servant,  the  President  of  the 


120  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

United  States,  and  for  all  our  governors  and  superiors. 
Give  them  thy  judgments,  O  God,  that  they  may 
judge  thy  people  righteously,  and  break  in  pieces  their 
oppressors.  Give  them  the  spirit  of  government,  and 
wisdom  to  discern  between  good  and  evil ;  make  them 
rulers  after  thine  own  heart,  in  all  things  excellent 
and  praiseworthy.  O  make  them  obedient  to  thee ; 
and  rule  their  hearts  in  thy  fear  and  love,  that  they 
may  rule  thy  people  to  thy  honour  and  glory.  In  our 
days  let  the  righteous  flourish,  and  enjoy  abundance 
of  peace,  with  the  liberty  of  thy  gospel,  and  the  free 
profession  of  thy  true  and  holy  religion.  Bless  our 
arms  with  good  success  and  victory;  and  our  govern- 
ment with  all  happiness  and  prosperity.  O  keep  us 
as  the  apple  of  thine  eye;  hide  us  under  the  shadow 
of  thy  wings  ;  that  no  mischief  may  befall  us. 

Give,  Lord,  unto  all  our  rulers  a  mind  and  spirit 
suitable  to  their  situations.  Make  them  a  terror  only 
to  evil-doers,  and  a  praise  to  them  that  do  well.  O 
that  they  may  use  for  thee  all  the  power  which  they 
have  received  from  thee,  not  bearing  the  sword  in 
vain ;  but  curbing  and  suppressing  all  vice  and  un- 
godliness; and  defending  and  encouraging  whatever 
is  holy,  just  and  good.  O  give  them  wisdom  to  un- 
derstand, and  hearts  to  consider,  and  abilities  to  re- 
dress the  grievances  of  thy  people ;  that  under  their 
protection  we  may  lead  quiet  and  peaceable  lives,  in 
all  godliness  and  honesty. 

And  grant,  O  Lord,  that  I,  and  all  my  fellow-citizens 
may  submit  to  every  ordinance  of  man,  for  thy  sake ; 
and  in  conscience  towards  God,  yield  obedience  to  the 
powers  which  thou  hast  ordained.     Let  the  fear  of 


121 

God  teach  us  to  honour  our  rulers ;  and  a  sense  of 
our  duty  to  thee  keep  us  within  the  bounds  of  our  duty 
to  them  ;  that  we  may  not  bring  an  evil  report  upon 
our  holy  profession  ;  but  put  to  silence  the  ignorance 
of  foolish  men,  by  well-doing.  And  may  all  rulers  so 
rule,  and  subjects  so  obey ;  and  every  one  of  us,  from 
the  highest  to  the  lowest,  understand  and  seek  after 
God  (seeking  thee,  Lord,  whilst  thou  mayest  be  found, 
and  calling  upon  thee  while  thou  art  near,)  that  thou 
mayest  not  root  us  out  from  being  a  people  (as  we 
have  justly  merited,)  but  be  still  our  God,  and  do  us 
good  in  the  accustomed  ways  of  thy  loving-kindness 
to  us,  through  the  Son  of  thy  love,  our  blessed  Lord 
and  Saviour  Jesus  Christ.     Amen. 


PRAYER  FOR  THE  COMING  OF  CHRIST'S  KINGDOM. 

O  God  of  all  grace,  w^ho  hast  called  out  of  this 
present  evil  world,  a  chosen  generation  to  know  thy 
will,  to  seek  thy  face,  to  follow  thy  ways,  and  to  in, 
herit  thy  glory,  pour  out  thy  blessings  upon  those  who 
are  yet  in  darkness  and  the  shadow  of  death :  make 
bare  thine  arm,  and  exert  thy  power,  that  all  the  ends 
of  the  earth  may  remember  themselves,  and  turn  to 
the  Lord,  and  that  all  flesh  may  see  the  salvation  of 
God.  Call  home  to  thee  again  thy  once-favoured 
people,  the  Jews  :  and  take  the  veil  from  their  hearts, 
that  they  may  see  and  own  their  Messiah.  Let  the 
blood  of  Christ,  which  they  so  profanely  imprecated 
upon  their  own  heads,  cleanse  them  from  the  guilt  of 
shedding  it ;  yea,  let  it  cleanse  them  from  all  their  sins, 

11 


122  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

Bring  in,  O  God,  the  fulness  of  the  Gentiles ;  and  give 
thy  Son  the  heathen  for  his  inheritance,  and  the  ut- 
most parts  of  the  earth  for  his  possession.  O  give  thy 
gospel  a  free  course  throughout  the  world ;  let  it  be 
propagated  where  it  has  not  yet  reached  ;  and  let  the 
joyful  sound  be  heard,  even  where  Christ  is  not  yet 
named.  Give  success  to  it,  where  it  shines  already  ; 
let  all  who  have  received  it  sincerely  obey  it :  cause 
every  one  that  names  the  name  of  Christ,  to  depart 
from  iniquity ;  and  grant  that  all  who  make  a  profes- 
sion of  godliness  may  be  constrained  by  the  love  of 
Christ  to  live  unto  thee,  and  to  adorn  the  doctrine  of 
God  our  Saviour  in  all  things. 

Convince  and  convert  both  the  avowed  enemies  of 
Christ,  and  also  the  enemies  of  his  own  house.  Beat 
down  all  antichristian  powers,  both  in  the  false  church, 
wh(jre  Christianity  is  so  foully  corrupted,  and  also 
beyond  the  borders  of  Christendom,  where  it  is  openly 
opposed.  Show  unto  all  of  them  the  light  of  thy 
truth,  that  they  may  know  it,  as  it  is  in  Jesus :  dispel 
their  prejudices  together  with  their  darkness,  and  bring 
them  to  receive  thy  truth  in  the  love  of  it,  that  they  may 
be  saved.  O  that  the  true  religion  of  our  Lord  Jesus 
may  prevail  powerfully,  and  gain  more  proselytes  daily 
throughout  the  world.  O  that  Jerusalem  may  soon  be- 
come the  joy  and  praise  of  the  whole  earth ;  and  that 
we  may  see  the  good  of  it  all  the  days  of  our  life  !  O 
thou  Father  of  lights,  grant  that  all  errors  in  doctrine, 
and  all  ungodliness  in  practice,  may  be  more  and  more 
exposed  and  suppressed,  till  they  be  utterly  abolished! 
Let  the  wickedness  of  the  wicked  come  to  an  end ; 
but  let  truth  and  holiness  increase  in  credit  and  au- 


SENTENCES    AND    EJACULATIONS.  123 

thority,  till  they  reign  and  flourish  even  to  the  ends  of 
the  earth  :  grant  this,  we  most  humbly  beseech  thee, 
through  the  abundant  grace  of  our  Lord  Jesus  Christ. 
Amen. 


SENTENCES,  AND  OCCASIONAL  EJACULATIONS. 

ON  AWAKING. 

I  LAID  me  down  and  slept :  I  awaked ;  for  the  Lord 
sustained  me.  I  will  not  be  afraid  of  ten  thousands 
of  people,  that  have  set  themselves  against  me  round 
about. 

My  voice  shalt  thou  hear  in  the  morning,  O  Lord  ; 
in  the  morning  will  I  direct  niy  prayer  unto  thee,  and 
will  look  up.  Lead  me,  O  Lord,  in  thy  righteousness, 
because  of  mine  enemies ;  make  thy  way  straight  be- 
fore my  face. 

Gracious  God,  cause  me  to  be  in  the  fear  of  the 
Lord,  all  the  day  long. 

ON  RETIRING. 

I  will  both  lay  me  down  in  peace  and  sleep ;  for 
thou.  Lord,  only  makest  me  dwell  in  safety. 

As  for  me,  I  will  call  upon  God,  and  the  Lord  shall 
save  me.  Evening  and  morning,  and  at  noon,  will  I 
pray,  and  cry  aloud,  and  he  shall  hear  my  voice. 

My  help  cometh  from  the  Lord,  which  made  hea- 
ven and  earth.  He  that  keepeth  thee  will  not  slum- 
ber. Behold  he  that  keepeth  Israel,  shall  neither 
slumber  nor  sleep. 

O  Lord,  preserve  me  from  all  evil;  preserve  my 
soul. 


124  PRAYERS    FOR    PARTICULAR    OCCASIONS. 


IN  NIGHT  WATCHES. 

Except  the  Lord  keep  the  city,  the  watchman 
waketh  but  in  vain. 

At  midnight  I  will  rise  to  give  thanks  unto  thee,  be- 
cause of  thy  righteous  judgments. 

The  darkness  hideth  not  from  thee,  but  the  night 
shineth  as  the  day:  the  darkness  and  the  light  are  both 
alike  to  thee. 

In  the  multitude  of  my  thoughts  within  me,  may  thy 
comforts  delight  my  soul ! 

The  night  is  far  spent,  the  day  is  at  hand:  cause  me, 
O  Lord,  to  cast  off  the  works  of  darkness,  and  to  put 
on  the  armour  of  light. 

IN  SUDDEN  DANGER. 

Be  merciful  unto  me,  O  God,  be  merciful  unto  me ; 
for  my  soul  trusteth  in  thee.  Yea,  in  the  shadow  of 
thy  wings  will  I  make  my  refuge,  until  these  calami- 
ties be  overpast. 

Give  us  help  from  trouble ;  for  vain  is  the  help  of 
man.  Through  God,  we  shall  do  valiantly ;  for  He 
it  is,  that  shall  tread  down  our  enemies. 

Show  thy  marvellous  loving-kindness,  O  thou  that 
savest  by  thy  right  hand  them  which  put  their  trust  in 
thee,  from  those  that  rise  up  against  them  ! 

Our  soul  waiteth  for  the  Lord ;  he  is  our  help  and 
our  shield. 

Forsake  me  not,  O  Lord ;  O  my  God,  be  not  far 
from  me.  Make  haste  to  help  me,  O  Lord,  my  salva- 
tion.    God  be  merciful  to  me  a  sinner ! 

Whether  I    live,  may  I   live  unto    the  Lord ;    or 


THE    husband's    PRAYER.  125 

whether  I  die,  may  I  die  unto  the  Lord !  When  my 
flesh  and  my  heart  faileth,  be  thou  the  strength  of  my 
heart  and  my  portion  for  ever  ! 

In   the    hour   of    death,  Lord    Jesus,  receive    my 
Spirit ! 


PRAYER  FOR  A  CHILD. 

O  Lord,  my  heavenly  Father,  hear  the  prayers  of 
a  weak  and  sinful  child.  Thou  art  a  holy  God,  and 
hatest  sin.  Forgive  me  all  my  sins,  for  the  sake  of 
Jesus  Christ  my  Saviour.  Give  me  a  new  heart,  that 
I  may  praise  thee  for  all  thy  goodness  to  me ;  and 
that  I  may  love  and  serve  thee  all  the  days  of  my 
life.  In  all  I  do,  and  speak,  and  think,  may  I  remem- 
ber that  thou,  O  Lord,  seest  me.  Bless  my  father,  my 
mother,  and  all  my  dear  relations  and  friends,  and 
make  me  affectionate  and  obedient  to  them.  Keep 
me  from  all  evil  by  day  and  by  night ;  and  when  I 
die,  may  I  go  to  heaven,  to  be  with  thee  for  ever. 
Hear  me  for  the  sake  of  Jesus  Christ,  my  only 
Saviour.     Amen. 


THE  HUSBAND'S  PRAYER. 

Accept  my  humble  thanks,  O  Lord  my  God,  who 
hast  provided  a  help  meet  for  me,  to  be  my  partner 
in  the  nearest  of  all  relations.  O  teach  and  enable 
me,  in  all  things,  to  conduct  myself  towards  her,  as  it 
becomes  me  in  this  station.  May  I  be  enabled  to 
cherish  her  as  my  own  flesh.  Let  me  never  on  any 
account  despise  her,  or  be  bitter  against  her ;  but  may 
I  bear  with  her  infirmities,  and  forbear  her  in  love 

11# 


126  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

and  all  gentleness.  Nor  let  me  insult  over  her,  as  an 
inferior ;  but  mildly  use  my  authority,  in  treating  her 
as  my  dear  yoke-fellow  and  companion.  O  make  me 
meek  and  patient,  faithful  and  kind,  respectful  and 
tender  in  all  my  conduct  towards  her;  and  may  I 
show  myself  on  all  occasions  well  pleased  and  satis- 
fied with  her,  that  she  may  find  comfort  in  fellowship 
with  me,  and  never  have  reason  to  regret  that  she  has 
forsaken  all  others  for  my  sake.  And  while,  in  thy 
good  providence,  we  are  separated  from  each  other, 
be  thou  her  protector  and  almighty  friend.  O  blessed 
Lord,  espouse  my  dear  friend  to  thyself,  in  loving- 
kindness,  and  faithfulness,  and  tender  mercies.  Bless 
her  and  love  her,  and  make  her  lovely  in  thy  sight, 
and  in  the  eyes  of  all.  And  grant,  O  Lord  our  God, 
that  we  may  be  lovers  of  one  another's  souls,  and 
promoters  of  each  other's  salvation;  so  that  after  a 
short  season  of  fellowship  here,  we  may  meet  again 
with  rejoicing  there,  where  we  shall  never  part,  even 
in  that  fulness  of  joy  which  is  in  thy  presence  ;  where, 
though  there  be  no  marrying  nor  giving  in  marriage, 
yet  is  there  greater  festivity  and  gladness,  than  in  any 
day  of  espousals ;  and  where  those  who  are  united 
together  in  thy  fear  and  love,  shall  be  blessed  together 
in  everlasting  fellowship  with  thee,  and  with  thy  dear 
Son  Jesus  Christ.     Amen. 

THE  FATHER'S  PRAYER. 

Behold,  O  Lord,  the  children  which  thou  hast  gra- 
ciously vouchsafed  to  give  me,  I  humbly  dedicate  and 
devote  to  thee.     0  that  they  may  know  thee,  and  be 


THE    FATHER  S    PRAYER.  127 

owned  by  thee  as  thy  children,  every  one  of  them, 
from  the  greatest  to  the  least.  Poiir  out  thy  Spirit 
upon  my  seed,  and  thy  blessing  upon  my  offspring. 
Make  them,  Lord,  thy  children  by  adoption  and  spiri- 
tual regeneration.  O  take  possession  of  their  hearts, 
and  enrich  them  now,  even  in  their  early  years,  with 
thy  heavenly  grace.  And  teach  those  whose  office  it 
is  to  instruct  them,  how  to  guide  them  aright ;  that 
they  may  be  brought  up  in  the  nurture  and  admoni- 
tion of  the  Lord,  and  trained  up  in  the  way  that  they 
should  go.  They  are  children  of  wrath  :  O  that  thou 
wouldest  make  me  instrumental  to  bring  them  into 
thy  church,  as  children  of  grace  !  Lord,  have  mercy 
upon  them,  and  speak  life  to  their  souls ;  and  whatso- 
ever else  they  want,  O  let  them  not  want  thy  grace, 
and  the  portion  of  thy  children.  My  God !  be  thou  a 
gracious  father  to  them,  and  a  merciful  provider  for 
them  in  all  estates  and  events  of  their  lives.  Dispose 
of  them,  and  whatever  concerns  them,  in  such  a 
manner  as  may  most  tend  to  thy  glory,  and  to  their 
salvation. 

Shouldest  thou  see  fit  to  take  them  from  hence  be- 
fore me,  O  prepare  them  for  thy  presence,  and  make 
me  willing  to  resign  them  to  thee.  Or  if  thou  remove 
me  from  them,  O  my  Lord,  take  them  up,  and  be 
thou  a  Father  to  them,  when  I  am  gone.  O  keep 
them  from  the  evil  of  this  world  ;  and  conduct  them 
through  it  in  safety  to  a  better.  Take  thou  care  even 
of  their  temporal  concerns,  and  choose  their  inherit- 
ance for  them ;  and  let  all  good  things  be  added  unto 
them  in  this  present  life;  but  especially,  O  my  God, 


128  PRAYERS    FOR    PARTICULAR    OCCASIONS. 

take  care  of  their  souls;  and  give  them  the  blessed 
treasure  in  heaven ;  that  w^hen  they  shall  be  de- 
prived of  all  things  here  below%  they  may  be  tafeen 
into  thy  glorious  kingdom  above ;  there  to  live  with 
thee,  and  all  the  heavenly  host,  w^orld  without  end. 
Amen. 


THE  SON'S  PRAYER. 

O  Lord  God,  my  heavenly  Father,  I  here  prostrate 
myself  before  thee,  to  beg  thy  blessing,  grace,  and 
mercy,  upon  my  absent  parents.  Cast  them  not  away 
in  the  time  of  their  old  age,  forsake  them  not  when 
their  strength  fails  them  ;  but  have  compassion,  Lord, 
on  their  infirmities,  and  help  them  in  all  their  weak- 
ness. O  remember  not  against  them  any  of  their 
former  iniquities ;  but  according  to  thy  mercy  remem- 
ber them,  for  thy  goodness'  sake  in  Christ  Jesus.  O 
that  the  true  wisdom  may  be  in  them,  and  abundant 
grace  upon  them ;  that  their  hoary  heads  may  be 
found  in  the  way  of  righteousness,  and  their  souls  be 
ever  precious  in  thy  sight.  Let  goodness  and  mercy 
follow  them  all  the  days  of  their  life.  Let  their  last 
days  be  their  best  days ;  and  the  longer  they  live  in 
this  world,  make  them  the  fitter  to  die,  and  to  dwell 
with  thy  blessed  self,  in  life  everlasting.  O  be  thou 
their  guide  until  death,  and  in  death  their  support  and 
comfort ;  and,  when  heart  and  flesh,  and  all  here  shall 
fail  them,  O  do  thou   never   fail  them ;   but   be  the 


A    PRAYER    SUITABLE    AT    ALL    TIMES.  129 

strength  of  their  hearts,  and  their  portion  for  ever- 
more.    Amen. 


A  PRAYER  SUITABLE  AT  ALL  TIMES. 

For  Land  or  Sea. 

Honour  and  praise  be  unto  thee,  O  Lord  God 
Almighty,  adorable  Father  of  heaven,  for  all  thy  mer» 
cies  and  loving-kindnesses  show^n  unto  us,  in  that  it 
hath  pleased  thy  gracious  goodness,  freely  and  of 
thine  own  accord,  to  choose  us  to  salvation  before  the 
beginning  of  the  Vi^orld.  Continual  thanks  be  given 
to  thee,  for  creating  us  after  thine  own  image ;  for  re- 
deeming us  with  the  precious  blood  of  thy  Son,  when 
we  were  utterly  lost;  for  sanctifying  us  with  thy 
Holy  Spirit  in  the  revelation  and  knowledge  of  thy 
holy  word ;  for  helping  us  in  all  our  need ;  for  giving 
us  fatherly  comfort  in  all  our  afflictions  ;  and  for 
sparing  us  so  long,  and  giving  us  so  large  a  time  for 
repentance.  With  these  benefits,  which  I  here  thank- 
fully acknowledge,  grant  me  always  thy  Holy  Spirit, 
that  I  may  continually  grow  in  thankfulness  to  thee, 
and  be  led  into  all  truth,  and  be  comforted  in  all  sor- 
rows. O  Lord,  increase  my  faith  !  Kindle  it  more  in 
fervour  and  love  to  thee,  and  to  my  neighbour  for  thy 
sake.  Suffer  me  not,  O  Father,  any  longer  to  receive 
thy  word  in  vain;  but  grant  me  always  the  assistance 
of  thy  grace  and  Holy  Spirit,  that,  in  heart,  word,  and 
deed,  I  may  honour  thy  holy  name. 

Give  advancement  to  thy  kingdom.  Be  merciful 
to  our  offences.     Seeing  that  our  debt  is  great,  which 


130  PRAYERS    FOR     PARTICULAR    OCCASIONS. 

thou  dost  forgive  in  Jesus  Christ,  cause  me  to  love 
thee  and  my  neighbour  so  much  the  more.  Be  thou 
my  Father,  my  Captain,  and  my  Defender,  in  all 
temptations  and  trials.  Hold  me  by  thy  merciful 
hand,  that  I  may  be  delivered  from  every  evil ;  and 
may  close  my  life,  however  soon  or  suddenly  called, 
glorifying  thy  holy  name,  through  Jesus  Christ  our 
Lord  and  only  Saviour. 

Let  thy  mighty  hand  and  outstretched  arm,  O  Lord, 
be  still  my  defence.  Let  thy  mercy  and  loving-kind- 
ness in  Jesus  Christ  thy  beloved  Son,  be  my  salvation. 
Let  thy  true  and  holy  word  be  my  light.  Let  the 
grace  of  thy  Holy  Spirit  be  my  consolation,  unto  the 
end,  and  in  the  end.  O  Lord,  increase  my  faith ! 
Amen.* 


GRACE  BEFORE  MEALS. 


Bless,  O  Lord,  this  food  to  my  use ;  and  let  it 
strengthen  me  for  thy  service,  through  Jesus  Christ. 
Amen. 


THANKSGIVING  AFTER  MEALS. 

I  THANK  thee,  O  Lord,  for  the  food  which  I  have 
now  received,  and  for  every  blessing,  through  Jesus 
Christ  my  Saviour.     Amen. 

*  Chiefly  from  John  Knox's  "  Book  of  Common  Order." 


THE    LORD  S    PRAYER.  131 


THE  LORD'S  PRAYER. 


Our  Father  which  art  in  heaven,  hallowed  be  thy 
name.  Thy  kingdom  come.  Thy  will  be  done  in 
earth,  as  it  is  in  heaven.  Give  us  this  day  our  daily 
bread.  And  forgive  us  our  debts,  as  we  forgive  our 
debtors.  And  lead  us  not  into  temptation,  but  deliver 
us  from  evil.  For  thine  is  the  kingdom,  and  the 
power,  and  the  glory,  for  ever.     Amen. 


PART  II. 


A  BRIEF  COMPEND 


OF 


BIBLE    TRUTH. 


BY 


ARCHIBALD  ALEXANDER,  D.D. 

Professor  in  the  Theological  Seminary,  at  Prhiceton,  New  Jersey. 


CONTENTS 

Chap.  I. — being  of  god          -        -        _        -  9 

Chap.  II. — personality   and   perfection   op 

GOD -10 

Chap.  III. — the  holy  scriptures           -        -  12 

Chap.  IV. — unity  of  god       -         -         -         -  18 

Chap.  V. — spirituality    and   simplicity    op 

the  divine  nature       -         -         -         -  21 

Chap.  VI. — character  of  god      -         -         -  24 

Chap.  VII. — the  holy  trinity      -         -         -  34 

Chap.  VIII. — divinity  op  christ  -        -        -  43 

Chap.  IX. — personality  of  the   holy  spirit  50 

Chap.  X. — creation       -----  57 

Chap.  XI. — good  angels         -         -         -         -  60 

Chap.  XII. — bad  angels         -        -        -        -  54 

Chap.  XIII. — providence  of  god            -         -  73 

Chap.  XIV. — man's  primeval  state     -        -  77 

Chap.  XV. — law  of  god         -        -        -        -  81 

Chap.  XVI. — fall  of  man    -         -         -         -  92 

Chap.  XVII. — covenant  of  grace  ;  or,  plan 

OF  redemption     '         '         -         -         -  98 

Chap.  XVIIL — the  incarnation            -        -  104 
Chap.  XIX. — the   expiatory   sufferings  op 

CHRIST  ;    OR,  the    ATONEMENT             -            -  109 


VI  CONTENTS. 

Chap.  XX. — resurrection  and  ascension  oV 

CHRIST                ------  114 

Chap.  XXI. — mediatorial  offices  of  christ  116 

Chap.  XXII. — justification           -         -         -  120 

Chap.  XXIII. — regeneration    and    conver- 
sion        127 

Chap.  XXIV. — repentance  toward  god  and 

faith    in    our    lord    JESUS  CHRIST               -  131 

Chap.  XXV. — sanctification  ;  or  growth  in 

grace            ------  133 

Chap.  XXVI. — good    works  ;   or,    christian 

duties.  -         -         -         -         -         -138 

Chap.  XXVIL—prater          .         -        -        -  144 

Chap.  XXVIII. — assurance  of  salvation     -  148 

Chap.  XXIX. — perseverance  of  the  saints  156 

Chap.  XXX. — the  sacraments      -        -        -  170 

Chap.  XXXL— baptism           -        -        -        -  173 

Chap.  XXXII. — the  lord's  supper         -        -  176 

Chap.  XXXIII. — the  lord's  day  and  divine 

worship        -         -         -         -         -         -180 

Chap.  XXXIV.— death          -        -        -        -  194 

Chap.  XXXV. — the  resurrection         -        -  196 

Chap.  XXXVI.— the  judgment    -        -        -  198 

Chap.  XXXVIL— heaven  ;  or,  the  state  op 

glorification 200 

Chap.  XXXVIII.— hell          -         -        -        -  204 


COMPEND  OF  BIBLE  TEUTH 


CHAPTER    I. 

BEING    OF    GOD. 

Of  all  conceptions  of  the  human  mind,  the  idea  of 
God  is  the  most  sublime.  It  is  not  only  sublime,  but 
awful.  Every  thing  else  appears  diminutive  while 
the  mind  is  occupied  with  this  thought.  Though  the 
idea  of  an  eternal  and  infinite  being  is  too  great  for 
the  grasp  of  the  human  intellect,  yet  it  is  suited  to  the 
human  mind.  It  fills  it,  and  produces  a  feeling  of  re- 
verence, which  is  felt  to  be  a  right  emotion.  If  there 
is  no  such  being,  this  is  the  grandest  illusion  which 
ever  possessed  the  imagination  of  man.  If  it  be  an 
error,  then  error  is  preferable  to  truth  ;  for  on  this  sup- 
position, truth  in  its  whole  compass  has  nothing  in 
grandeur  to  compare  with  illusion.  Remove  this 
idea,  and  the  mind  is  confounded  with  an  infinite  blank. 
Deprived  of  this,  the  intellect  has  no  object  to  fill  it : 
it  is  confounded  and  distressed  with  the  retrospect  of 
the  past,  and  prospect  of  the  future.  But  it  cannot 
be,  that  this  noblest  of  all  conceptions  of  the  human 
mind  should  be  false  :  the  capacity  of  the  soul  of  man 
to  form  such  a  conception  is  a  proof  of  the  existence 
of  a  great  and  good  and  intelligent  First  Cause. 

7 


8  BEING    OF    GOD. 

God  has  not  left  himself  without  a  witness  of  his  be- 
ing and  his  perfections.  It  may  well  be  doubted  wheth- 
er the  evidence  of  a  divine  existence,  the  Author  of  all 
things,  could  be  clearer  and  stronger  than  it  is.  A  dis- 
play of  exquisite  skill  in  every  organized  body  around 
us  is  far  better  evidence  than  any  extraordinary  appear- 
ance, however  glorious,  or  the  uttering  of  any  voice, 
however  tremendous.  Such  miraculous  phenomena 
would  indeed  powerfully  excite  and  astonish  the  mind, 
and  would  be  a  certain  proof  of  the  existence  of  a  su- 
perior being ;  but  would,  in  reality,  add  nothing  to  the 
force  of  the  evidence  which  we  already  possess,  in  the 
innumerable  curiously  and  wisely  organized  animal 
bodies  by  which  we  are  surrounded.  And  if  we  were 
confined  to  the  examination  of  our  own  constitution  of 
mind  and  body,  the  innumerable  instances  of  manifest 
wisdom  in  the  contrivance  of  the  several  parts,  their 
exact  adaptation  to  one  another,  and  their  wonderful 
correspondence  with  the  elements  of  the  external  world 
without  us,  the  evidence  of  an  intelligent  cause  is  irre- 
sistible. If  any  man  surveys  the  structure  of  the  hu- 
man body,  its  bones  and  joints,  its  blood-vessels  and 
muscles,  its  heart  and  stomach,  its  nerves  and  glands, 
and  all  these  parts  put  into  harmonious  action  by  a 
vital  power,  the  source  of  which  is  not  understood — 
if  he  surveys  the  adaptation  of  light  to  the  eye,  of  air 
to  the  ear  and  to  the  lungs,  and  of  food  to  the 
stomachs  of  different  animals,  and  notices  the  exact 
correspondence  between  the  appetites  of  animals, 
and  the  power  of  their  stomachs  to  digest  that  food 
and  that  only  which  is  craved  by  their  appetites 
respectively ;  and  considers  what  wonderful  provision 
has  been  made  for  the  preservation  and  defence  of 
every  species  ;  how  much  wisdom  in  their  covering, 
instruments  of  motion  and  defence  ;  in  the  propaga- 
tion of  their  respective  species,  and  the  nourishment 


BEING    OF    GOD. 


of  their  young — I  say,  if  any  man's  mind  is  so  con- 
structed as  to  see  all  these  things,  and  yet  remain  seep 
tical  respecting  the  existence  of  an  intelligent  cause^ 
the  conclusion  must  be  that  such  a  mind  is  destitute  of 
reason,  or  has  not  the  capacity  of  discerning  evi- 
dence and  feeling  its  force. 

In  prosecuting  the  argument  from  the  evident  ap- 
pearance of  wisdom  in  the  structure  of  animal  and 
vegetable  bodies,it  is  not  necessary  to  multiply  these 
cumulative  proofs ;  for  as  one  watch,  or  one  tele- 
scope would  prove  the  existence  of  a  skilful  artist, 
so  the  careful  examination  of  a  few  specimens  of 
animal  or  vegetable  organization  will  satisfy  the 
mind,  as  well  as  the  minute  survey  of  thousands  of 
similar  organizations.  The  attempts  of  ingenious 
and  scientific  men  to  account  for  these  appearances, 
so  evidently  indicative  of  design,  without  the  suppo- 
sition of  an  intelligent  Creator,  are  so  replete  with 
folly,  that  we  cannot  but  think  such  men  abandoned 
of  God  to  believe  a  lie,  because  they  liked  not  to 
retain  the  knowledge  of  God  in  their  thoughts  ;  so 
that  it  is  still  true,  that  it  is  the  fool  who  hath  said 
in  heart,  "  there  is  no  God.^' 

If  all  other  arguments  for  the  being  of  God  were 
wanting,  the  truth  might  be  inferred  with  strong 
probability  from  our  moral  feelings.  Every  man 
feels  himself  bound  by  a  moral  law ;  he  cannot  but 
see  the  difference  between  right  and  wrong,  in  many 
actions.  The  former  he  feels  to  be  obligatory  the 
latter  not.  Whence  this  binding  internal  law,  so 
deeply  engraven  on  the  heart  of  every  man,  that 
he  cannot  escape  from  the  feeling  of  its  obliga- 
tion? Does  it  not  clearly  intimate  that  there  is  a 
Lawgiver,  who  has  provided  a  witness  of  his  right  in 
every  bosom  ?     Where   there  is  a  moral  law   there 


10  PERSONALITY    AND    PERFECTION    OF    GOD. 

must  be  a  moral  governor.  As  long  as  conscience 
exists  in  the  breasts  of  men,  atheism  cannot  prevail 
long.  In  the  tumult  of  the  passions,  in  the  glare  of 
false  reasonings,  God  may  for  a  while  be  forgotten 
and  his  very  being  denied ;  but,  ere  long,  these 
moral  feelings  will  bring  men  back  to  the  acknow- 
ledgement of  their  Creator.  There  is  good  reason  to 
think  that  the  preservation  of  some  religion  among 
all  nations  is  more  owing  to  their  moral  constitution 
than  to  any  reasoning  on  the  subject.  We  need  not 
fear,  therefore,  that  atheism  will  ever  prevail  very 
generally,  or  continue  long. 


CHAPTER    II. 


PERSONALITY    AND    PERFECTION    OF    GOD. 

It  is  admitted  by  all  who  believe  that  God  exists,  that 
he  possesses  all  conceivable  perfection ;  and  right  rea- 
son would  lead  us  to  the  opinion,  that  as  he  is  infinite 
he  must  possess  attributes  of  which,  at  present,  we 
can  form  no  conception. 

Our  ideas  of  excellence  cannot  exceed  the  manifes- 
tations of  perfection  in  the  creation ;  but  it  would  be 
absurd  to  suppose  that  any  excellence  could  be  in  the 
creatures,  which  did  not  exist  in  a  higher  degree  in 
the  Creator. 

As  all  men  who  acknowledge  a  God  agree,  that  all 
possible  perfection  belongs  to  his  character,  it  is  un- 
necessary to  adduce  any  arguments  for  its  proof. 
Indeed,  it  seems  to  be  an  intuitive  truth,  that  all  per 


PERFECTION    AND    PERSONALITY    OP    GOD.  11 

fection  must  reside  in  the  first  cause.  The  very  idea 
of  God  is  that  of  a  being  infinitely  perfect.  Whatever 
doctrine,  therefore,  derogates  from  the  perfection  of 
the  Supreme  Being  must  be  false.  It  is,  therefore,  the 
dictate  of  reason,  that  we  should  remove  from  our  idea 
of  God,  every  thing  which  argues  any  weakness  or 
imperfection.  And  as  our  ideas  of  natural  and  moral 
excellence  are  derived  from  contemplating  the  crea- 
tures, we  must  rise  to  just  conceptions  of  the  Deity  by 
ascribing  these  excellencies  to  him,  in  an  infinite 
degree. 

Upon  this  principle,  we  ascribe  to  God  unity,  spirit- 
uality, power,  knowledge,  immensity,  eternity,  immu- 
tability, sovereignty,  holiness,  justice,  goodness  and 
truth.  Upon  this  principle,  God  must  be  independent, 
and  perfectly  free  to  act  according  to  his  own  pleas- 
ure, 

God  is  a  person,  distinct  from  the  universe.  Every 
being  who  possesses  intellect  and  will,  is  a  person. 
The  execution  of  any  work  of  design,  in  which  there 
is  an  adaptation  of  means  to  ends,  and  a  harmonious 
operation  of  parts  to  produce  a  desirable  effect,  neces- 
sarily involves  the  exercise  both  of  intellect  and  will. 
The  idea  that  the  universe  is  God,  or  that  God  is  the 
soul  of  the  world,  but  not  a  person  distinct  from  it,  is 
nothing  more  than  a  disguised  system  of  atheism. 
God  is  distinct  from,  and  independent  of  all  creatures. 


12  THE    HOLY    SCRIPTURES. 


CHAPTER    III 


THE     HOLY    SCRIPTURES. 


The  Bible  is  made  up  of  many  books  written  through 
a  period  of  more  than  fifteen  hundred  years,  by  men 
who  professed  to  have  received  their  doctrines  from 
God,  and  to  have  committed  them  to  writing  by  his 
direction.  These  Scriptures,  then,  must  contain  a 
revelation  from  God,  or  be  a  vile  imposture.  On 
the  latter  supposition  it  is  marvellous,  that  the  same 
purpose  of  deception  should  be  maintained  for  so  long 
a  period,  by  a  succession  of  impostors,  all  agreeing  in 
the  same  sentiments ;  and  that  the  cheat  should  never 
have  been  discovered. 

Again,  when  we  examine  the  moral  character  and 
tendency  of  these  books,  it  is  miaccountable  that, 
throughout,  they  should  inculcate  a  sublimer  theo- 
logy and  purer  morality  than  any  other  books  in  the 
world ;  that  they  should  condemn  every  species  of 
vice,  and  especially,  that  they  should  severely  repro- 
bate all  falsehood,  deceit,  and  fraud  ;  thus,  in  almost 
every  page,  pronouncing  their  own  condemnation. 
As  it  cannot  be  explained  what  could  have  made 
"wicked  impostors  wish  to  inculcate  such  doctrines, 
so  it  is  contrary  to  all  experience,  that  men  of  habit- 
ually corrupt  minds  i^ould  be  able  to  conceive  or 
write  discourses  of  so  much  moral  purity  and  sur- 
passing excellence.  Read  the  sermons  of  Christ. 
Peruse  the  epistles  of  the  apostles,  and  try  to  believe 
that  these  discourses  proceeded  from  men  steeped 
in  fraud  and  corrupt  principles.     We  are  ready  at 


THE    HOLY    SCRIPTURES.  13 

once  to  say — impossible !     When  wo  see  light,  we 
know  that  it  must  have  proceeded  from  a  luminous 
body.     When  we  see  wisdom  in  creation,  we  know 
that  there  exists  a  being  of  incomparable  wisdom ; 
and  whea  we  read  a  book  of  extraordinary  power  of 
argument,  or  replete  with  sublime  imagery,  we  are 
sure  that  such  works  are  the  product  of  gifted  minds. 
What  shall  we  think  then,  when  we  behold  in  the 
Scriptures    moral   excellence   shining    forth   in  the 
purest  and  most  comprehensive  precepts,  and  embo- 
died in  bright  examples  of  consistent  piety  and  vir- 
tue ?     The  character  of  Jesus  Christ,  as  portrayed 
by  the  evangelists,  is  itself  a  moral  phenomenon, 
which  cannot  be  accounted  for  on  any  other  suppo- 
sition than  that  the  writers  were  inspired.     It  is  easy 
in  words  to  ascribe  exalted  virtues  to  a  hero,  and  to 
exaggerate  his  excellences  by  heaping  up  pompous 
epithets ;  but  to  describe  a  character  of  perfect  vir- 
tue by  merely  relating  what  he  said  and  did,  and  to 
place  him  often  in  circumstances  where  it  is  not  only 
difficult  to  do  right,  but  where  an  extraordinary  wis- 
dom is  requisite  to  determine  what  is  right,  is  not 
easy.     But  in  this  way  has  the  character  of  Jesus 
Christ  been  delineated  by  the  evangelists,  without 
one  word  of  eulogy.     And  let  it  be  remarked,  that 
they  were  unlearned  men,  who  had  enjoyed  none  of 
the   advantages   of  a  liberal   education.      Let   any 
number  of  common,  uneducated  men  undertake  to 
write  a  history  of  some  eminent  person,  and  what 
would  be  the  result,  even  if  their  intentions  were 
honest?     No  honest  inquirer  can  read  the  Penta- 
teuch, and  fail  to  rise  from  the  perusal,  astonished  at 
the  wisdom,  the  majesty,  the  purity,  and  the  simpU- 
city  of  the  composition.      Is  it  possible  then  that  the 
five  books  of  Moses  are  a  base  forgery }     Could  an 

2 


14  THE    HOLY    SCRIPTURES. 

impostor  have  persuaded  a  whole  nation  to  adopt  a 
burdensome  and  expensive  code  of  laws,  if  he  had 
not  been  able  to  give  undoubted  evidence  of  his 
divine  mission  ?  And  could  he  have  so  deluded  a 
whole  nation  as  to  induce  them  to  believe  that  they 
saw  the  miraculous  judgments  of  God  poured  out 
on  the  Egyptians,  that  they  saw  the  sea  divided  at 
the  word  of  Moses,  that  they  actually  marched 
through  an  arm  of  the  sea  as  on  dry  land,  and  that 
they  had  been  fed  with  manna  rained  from  the 
clouds  for  forty  years,  and  had  seen  the  water  gush- 
ing from  the  dry  rock  upon  the  touch  of  the  won- 
der-working rod,  if  no  such  events  had  ever  occurred? 
The  history  of  these  miracles  is  so  interAvoven  with 
the  common  events,  and  with  the  rehgious  institu- 
tions of  the  Jews,  that  they  cannot  be  separated. 

Let  the  sceptic  tell  us  what  motive  could  have  in- 
duced any  wicked  impostor  to  write  the  book  of 
Psalms.  Here  we  have,  not  merely  sublime  poetic 
imagery,  but  a  spirit  of  fervent  elevated  devotion, 
to  which  there  is  no  parallel  in  all  the  heathen  writ- 
ings. He  must  have  been  a  strange  impostor,  that 
could  compose  such  songs,  or  could  have  felt  any 
pleasure  in  such  elevated,  spiritual  exercises.  Can 
the  deist  now  produce  any  compositions  which  will 
bear  a  comparison  with  these  ? 

Again,  read  the  book  of  Proverbs.  Do  you  see 
any  marks  of  imposture  here  ?  Do  we  not  find  con- 
centrated more  useful  maxims  of  prudence  and 
political  economy,  and  more  excellent  moral  precepts 
than  can  be  gathered  from  all  the  sages  of  the  pagan 
world  ? 

But,  It  may  be  alleged,  that  men  differ  in  their 
tastes  respecting  the  internal  excellence  of  literary 
compositions  5  and  that  in  a  matter  of  so  great  im- 


THE    HOLT    SCRIPTURES.  15 

portance  we  ought  to  possess  some  more  decisive 
evidence  of  divine  inspiration.  Well,  what  will  be 
considered  sufficient  evidence  that  God  has  made  to 
men  a  revelation  of  his  will  ?  Will  it  be  satisfac- 
tory, if  they  who  profess  to  be  inspired  are  enabled 
to  do  works  which  are  far  above  the  power  of  man, 
and  which  require  the  almighty  power  of  God  ? 
No  one  will  doubt  that  if  God  give  his  attestation  to 
any  declaration,  it  should  be  received  as  true,  for 
"  He  is  not  a  man  that  he  should  lie."  If  then,  the 
apostles  actually  wrought  miracles  in  the  name  of 
Jesus,  and  in  confirmation  of  their  doctrine,  it  can- 
not be  denied  that  they  were  inspired.  That  such 
miracles  were  actually  wrought  openly  and  in  the 
presence  of  watchful  and  bitter  enemies  is  a  matter 
of  record.  The  four  evangelists  have  testified  in  the 
gospels,  that  Christ  gave  sight  to  the  blind,  hearing 
to  the  deaf,  health  to  the  sick,  sound  limbs  to  the 
cripple,  and  that  in  several  instances,  before  a  multi- 
tude of  people,  he  raised  the  dead.  They  testify, 
that  after  his  crucifixion  he  rose  from  the  dead;  and 
that  forty  days  after  his  crucifixion  he  sent  down,  as 
he  had  promised,  the  Holy  Spirit,  on  the  apostles, 
bestowing  upon  them  and  others  various  miraculous 
gifts,  which  Paul  pubhcly  testifies  were  common  in 
the  churches.  The  truth  of  Christianity  then,  rests 
on  this  single  point.  Is  the  testimony  of  these  mira- 
cles true,  or  a  mere  fable  ?  That  the  gospels  were 
written  near  the  time  when  these  things  were  done 
is  capable  of  the  fullest  proof.  Indeed,  had  not  these 
facts  been  credited  fully  by  the  first  disciples,  they 
never  would  have  submitted  to  such  sacrifices,  and 
exposed  themselves  to  such  dangers,  as  we  know 
they  did.  All  earthly  considerations  weighed  hea- 
vily on  the  other  side.    Every  convert  to  Christianity 


10  THE    HOLY    SCRIPTURES. 

is,  therefore,  a  witness  of  the  truth  of  these  miracles; 
for  they  had  every  motive  to  examine  into  the  truth, 
and  the  facts  were  of  such  a  nature  that  they  could 
not  have  been  deceived. 

It  does,  indeed  require,  strong  evidence  to  satisfy 
the  mind  that  there  has  been  a  departure  from  the 
common  course  of  nature  ;  but  testimony  may  be  so 
strong  that  it  would  be  unreasonable  to  doubt  of  the 
miracles  which  it  is  brought  to  attest.  It  is  admitted 
that  there  have  often  been  false  witnesses,  and  that 
we  may  be  deceived  by  trusting  to  insufficient  testi- 
mony ;  but,  we  know,  also,  that  in  many  cases  our 
faith  in  testimony  is  as  strong  as  in  those  things 
which  have  passed  before  our  eyes.  The  point  of 
examination  then  is,  whether  it  is  more  probable 
that  the  testimony  is  false,  or  that  a  miracle  has  been 
wrought.  If  many  persons,  without  any  motive  to 
deceive,  and  without  previous  concert,  agree  and 
stand  to  it  in  the  midst  of  threatenings  and  suffer- 
ings, that  they  have  witnessed  miracles,  it  would  be 
folly  to  disbelieve.  And,  especially,  if  such  events 
followed  in  such  immediate  and  continued  succession 
as  can  only  be  accounted  for  by  supposing  the  mira- 
cles to  have  been  performed,  the  evidence  may  arise 
to  such  a  degree  of  certainty  as  to  assure  us  that  we 
are  not  deceived.  Now,  the  conversion  of  the  civi- 
lized world  to  Christianity  can  never  be  accounted 
for  on  any  supposition  but  the  truth  of  the  miracles 
and  supernatural  influence  accompanying  the  gospel. 
And  the  whole  train  of  succeeding  events  goes  to 
corroborate  the  truth  of  the  evangelical  history. 

Another  incontrovertible  evidence  of  the  truth  of 
Christianity  is  the  salutary  effects  which  it  has  pro- 
duced in  the  world.  The  conversion  and  reforma- 
tion of  simiers  has  been  a  standing  proof  of  the 


THE    HOLY    SCRIPTURES.  17 

divine  origin  of  the  Bible ;  and  this  evidence  is  not 
confined  to  ancient  days.  Blessed  be  God,  clear  and 
striking  instances  of  the  reformation  of  wicked  men 
have  occurred  under  our  own  observation.  And  the 
gospel  has  produced  in  our  own  times  such  a  remark- 
able change  in  the  moral  and  civil  condition  of  some 
of  the  most  ignorant,  degraded,  and  vicious  tribes 
of  heathen,  that  if  there  were  no  other  evidence  of 
its  truth,  this  would  go  far  to  satisfy  an  honest  mind. 
Can  any  reasonable  man  believe  that  preaching  a 
cunningly  devised  fable  would  turn  men  from  their 
sins,  to  which  they  had  been  long  habituated  ? 

Hundreds  and  thousands,  also,  in  Christian  lands 
can  testify,  that  the  truth  of  God  has  produced  a 
powerful  and  salutary  effect  on  their  own  minds, 
convincing  them  of  their  sin  and  danger,  and  excit- 
ing in  them  trust  in  Christ,  which  has  enkindled 
their  love,  and  brought  sweet  peace  into  their  troubled 
breasts.  And  we  see,  continually,  the  power  of  the 
gospel  to  afford  consolation  in  affliction  and  to  buoy  up 
the  soul  with  assured  hope,  even  in  the  hour  of  death. 

But,  if  all  the  convincing  proofs,  above  mentioned, 
were  wanting,  the  undeniable  prophecies  which  have 
been  literally  fulfilled,  are  a  clear  demonstration  of  a  di- 
vine revelation  ;  for  who  can  predict  distant  future  events 
but  God  alone  ?  The  prophecies  relate  to  the  fortunes 
of  the  Jewish  people — to  the  destiny  of  many  great  and 
proud  cities  and  nations ;  but  the  most  important  pre- 
dictions of  the  Old  Testament  relate  to  the  Messiah, 
which  were  literally  fulfilled  in  Jesus  of  Nazareth.  Yet 
no  prophecy  of  Scripture  is  more  striking  and  convinc- 
ing than  that  of  Christ  respecting  the  destruction  of  Je- 
rusalem, and  the  ruin  and  dispersion  of  the  Jews,  the 
fulfilment  of  which  is  recorded  in  the  history  of  Jo- 
sephus  who  was  not  a  Christian,  but  an  eye  witness 
of  the  facts.  2  * 


18  UNITY    OF    GOD. 


CHAPTER   IV. 

VNITY   OP    GOD. 

The  idea  of  God  is  forced  upon  the  rational  mind, 
to  enable  it  to  account  for  the  innumerable  marks 
of  design  manifest  in  the  universe ;  but  there  is  no 
necessity  to  suppose  more  than  one  great  First  Cause, 
to  account  for  every  thing.  There  is,  therefore, 
nothing  in  reason,  or  in  the  works  of  nature,  wliich 
would  lead  to  the  conclusion  that  there  are  more 
Gods  than  one.  Indeed,  the  very  supposition  of 
more  Gods  than  one  shocks  and  confounds  the  ra- 
tional mind.  If  we  were  capable  of  comprehending 
the  subject,  it  is  more  than  probable  that  we  should 
see  that  the  existence  of  two  infinite  beings  is  an  ab- 
surd and  impossible  conception.  There  is,  however, 
no  need  to  resort  to  metaphysical  arguments;  the 
harmony  of  the  laws  of  the  universe  indicates  one 
mind — one  counsel.  The  existence  of  evil  led  some 
of  the  ancients  to  adopt  the  theory  of  two  eternal 
beings;  but  if  that  were  true,  we  should  find  two 
systems  of  laws  in  the  universe ;  and  a  continual 
interference  and  collision  between  them;  whereas, 
the  laws  of  matter,  even  as  far  as  the  planets  and 
stars,  are  uniform.  Between  all  the  parts  of  crea- 
tion, there  is  a  beautiful  consistency,  and  mutual 
relations,  which  show,  that  as  the  Author  of  the 
universe  is  infinite  in  knowledge  and  power,  so  He  is 
One. 
And  as  to  the  existence  of  evil,  moral  and  natural, 


UNITY    OF    GOD.  19 

it  can  be  accounted  for  by  the  liberty  of  action  with 
which  man  and  other  moral  agents  were  endowed  • 
which  liberty  is  essential  to  a  system  in  which  crea- 
tures render  a  voluntary  obedience  to  their  Creator. 
If  there  had  been  no  possibility  of  sinning,  there 
could  have  been  no  such  thing  as  virtue,  or  moral 
excellence. 

But  again,  what  is  often  called  evil,  arises  neces- 
sarily from  the  limited  nature  of  creatures;  and 
especially  when  the  plan  includes  a  scale  of  being, 
descending  from  the  highest  to  the  lowest.  Every 
species,  as  you  descend,  is  less  perfect  than  those 
above  it.  Such  a  gradation  involves  necessarily  the 
evil  of  partial  defect.  But  properly  speaking,  this 
is  no  evil ;  every  thing  in  the  universe  is  good  in  its 
kind ;  but  there  is  no  absolute  perfection  but  in  God 
alone — "  None  is  good  but  God." 

We  do  not  assert  that  the  argument  for  the  unity 
of  God  from  reason  is  absolutely  demonstrative ;  as 
it  might  be  alleged,  that  two  or  more  beings,  wise, 
powerful,  and  good,  might  be  united  in  counsel,  in 
the  plan  of  the  universe  and  the  works  of  creation ; 
just  as  several  men  might  agree  upon  a  plan  of  a 
temple  or  other  building;  and  all  the  appearances 
would  be  the  same,  as  if  only  one  person  were  con- 
cerned. Let  this  be  granted,  and  yet  we  may  assert, 
that  reason  cannot  furnish  the  shadow  of  an  argu- 
ment in  favour  of  a  plurality  of  Gods.  As  far  as 
she  sees  and  speaks,  her  voice  is  in  favour  of  the 
divine  unity. 

We  feel  less  concerned  to  insist  on  any  thing  fur- 
ther as  evident  from  the  light  of  nature,  because 
the  doctrine  is  clearly  revealed,  and  repeatedly 
taught  in  the  Sacred  Scriptures.  All  that  we  deem 
it  important  to  establish  on  this  point  is,  that  reason 


20  UNITY    OF    GOD. 

teaches  nothing  contrary  to  the  unity  of  God ;  and 
so  far  as  she  sheds  any  Ught  on  the  subject,  it  is  alto- 
gether in  favour  of  the  doctrine. 

Let  us  then  attend  to  the  clear,  unequivocal  decla- 
rations of  the  Bible.  "  Hear  0  Israel,  the  Lord  thy 
God  is  one  Lord."  Deut.  vi.  4.  "  The  Lord  He  is 
God,  there  is  none  else  beside  Him."  iv.  5.  "  Thou 
art  the  God,  even  thou  alone  of  all  the  kingdoms  of 
the  earth."  2  Kings  xix.  15.  "Thou,  even  Thou 
art  Lord  alone."  Neh.  ix.  6.  "  Thus  saith  the  Lord 
the  King  of  Israel,  and  his  Redeemer  the  Lord  of 
hosts ;  I  am  the  first,  and  I  am  the  last ;  and  besides 
me  there  is  no  God."  Is.  xliv.  6.  "  Is  there  a  God 
besides  me?  yea,  there  is  no  God,  I  know  not  any." 
8.  "  And  this  is  eternal  life,  that  they  know  thee 
the  only  true  God."  John  xvii.  3.  "  But  to  us  there 
is  but  one  God."  1  Cor.  viii.  6.  "  God  is  one."  Gal. 
iii.  20.  "  Thou  belie  vest  that  there  is  one  God ;  thou 
doest  well."     James  ii.  19. 

It  would  be  easy  to  multiply  texts  in  confirmation 
of  this  doctrine,  but  these  are  sufficient.  Indeed,  no 
one  who  admits  the  Bible  as  authority,  can  doubt  on 
this  subject ;  and  consequently,  the  fact  is,  that  Jews 
and  Christians  have  received  the  Unity  of  God  as  a 
fundamental  truth. 


THE    DIVINE    NATURE.  21 


CHAPTER  V. 

SPIRITUALITY  AND  SIMPLICITY  OF  THE  DIVINE 
NATURE. 

That  God  is  a  pure  Spirit,  reason  as  well  as  Scripture 
requires  us  to  believe.  As  God  is  an  intelligent  being, 
and  the  source  of  all  intelligence,  he  must  be  a  spirit ; 
and  as  he  is  a  voluntary  agent,  he  must  be  an  intelli- 
gent person.  Matter  is  inert,  unconscious,  and  cannot 
be  the  subject  of  thought  or  volition.  Matter  is  also 
divisible  to  an  indefinite  extent,  and  the  parts  of  bodies 
are  separate  from  each  other,  so  that  each  particle  is  a 
separate  existence ;  but  unity  belongs  to  mind,  there- 
fore the  mind  cannot  be  material.  Again,  all  matter  is 
solid  and  extended,  and  necessarily  excludes  all  other 
bodies  from  occupying  the  same  space :  if  then  God 
were  a  material  being,  as  he  is  omnipresent,  he  would 
exclude  all  other  bodies  from  the  universe  :  or  if  not 
everywhere  present,  there  would  be  some  places  where 
there  was  no  God ;  and  if  limited  to  a  certain  locality, 
however  extended  it  might  be,  there  would  be  infinite 
space,  in  which  God  does  not  exist. 

But  if  the  materialist  denies  that  inactivity,  solidity, 
divisibility  and  extension,  are  the  natural  properties  of 
matter,  and  maintains  that  all  matter  consists  of  mo- 
nads, which  are  in  their  nature  active,  indivisible,  un- 
extended,  and  that  some  of  these,  if  not  the  whole,  are 
endued  with  consciousness,  and  are  susceptible  of  all 


22  SPIRITUALITY  AND    SIMPLICITY 

the  actions  which  we  ascribe  to  mind,  then  there  is 
no  such  thing  as  matter  in  the  universe ;  but  every- 
thing that  exists  must  fall  under  the  class  of  spiritual 
being  ;  for  that  substance  which  is  active,  indivisible, 
unextended,  and  capable  of  consciousness  and  other 
mental  acts,  is  mind  or  spirit,  and  we  cannot  give  a 
better  definition  of  spirit  than  to  deny  to  it  those 
properties  commonly  ascribed  to  matter,  and  allow- 
ing to  it  the  capacity  of  thought. 

Materialists,  therefore,  in  attempting  to  overthrow 
the  belief  of  spiritual  being,  do  in  fact  subvert  the 
doctrine  of  the  existence  of  matter,  by  affirming  that 
it  does  not  possess  the  properties  commonly  attri- 
buted to  it,  and  does  possess  the  powers  and  capa- 
bilities of  spiritual  existence.  And  on  this  theory,the 
materialist  becomes  an  immaterialist ;  and  when  men 
agree  in  the  properties  which  belong  to  any  sub- 
stance, it  matters  little  what  name  they  give  it. 
We  leave  the  atheistical  materialist  to  settle  his  ac- 
count with  natural  philosophers,  as  to  the  properties 
of  matter ;  and  according  to  his  own  theory,  all  our 
arguments  derived  from  the  immateriality  of  the 
soul,  for  its  incorruptibility  or  continued  existence, 
stand  in  full  force. 

As  God  is  a  pure  intelligence,  and  everywhere  pre- 
sent, and  everywhere  active,  he  is  a  Spirit. 

Some,  however,  while  they  admitted  this,  held 
that  God  was  the  soul  of  the  world,  and  that  the 
world  was  to  him  what  our  bodies  are  to  us.  This 
is  one  form  of  the  doctrine  of  pantheism,  which  has 
been  revived  in  our  day.  It  is  a  monstrous  notion 
to  consider  all  bodies  a  part  of  the  Supreme  Being. 
It  destroys  all  individuality  and  all  accountableness, 
and  therefore,  contradicts  some  of  the  clearest  intui- 
tions of  our  minds.     Every  man  is  conscious  that  he 


OF    THE    DIVINE    NATURE.  23 

is  a  person,  distinct  from  all  other  persons ;  and 
every  man  feels  that  he  is  capable  of  acting  freely, 
and  of  doing  good  or  evil,  as  a  moral  agent ;  and 
that  he  is  accountable  for  his  actions.  All  theories 
and  reasonings  which  contradict  self-evident  prin- 
ciples of  truth,  must  be  false,  and  deserve  no  further 
consideration. 

The  Holy  Scriptures,  everywhere,  represent  God 
as  a  being  of  infinite  intelligence,  as  a  being  of  will 
and  affection ;  as  omnipotent,  and  ever  active  ;  for 
all  things  are  not  only  created,  but  upheld  in  being 
by  his  sustaining  hand.  Even  active  beings  require 
his  conservative  energy  to  support  them  in  being, 
and  to  continue  their  faculties  in  existence.  There- 
fore, it  is  not  only  said,  that  he  upholdeth  all  things 
by  his  power,  but  that  it  is  "  in  him  we  live,  and 
move,  and  have  our  being.'^ 

The  Holy  Scriptures  enter  into  no  nice  disquisi- 
tions respecting  matter  and  spirit,  their  properties, 
and  differences ;  but  assume  as  true,  those  first  truths 
which  are  known  without  philosophy,  to  every  man 
of  common  sense. 

That  man  is  a  free  and  accountable  agent,  is  every- 
where, in  the  Bible,  not  proved,  but  assumed  as 
true,  and  as  being  as  well  known  as  it  can  be.  And 
the  same  is  the  fact  in  regard  to  our  nature  consist- 
ing of  soul  and  body  ;  of  which  every  man,  who 
has  his  reason,  is  as  well  convinced  as  he  could  be 
by  any  revelation. 

And,  as  soon  as  we  know  that  there  is  a  God,  we 
feel  constrained  to  admit,  that  he  must  possess  all 
excellence  and  every  possible  perfection,  as  before 
stated.  And,  therefore,  as  spirit  is  the  most  excel- 
lent kind  of  substance,  and  as  God  is  made  known 
to  us  as  wise  and  powerful,  by  the  creation,  we  can- 


-^4  CHARACTER    OF    GOD. 

not  but  believe,  that  he  is  a  pure  spirit,  uncom- 
pounded,  and  free  from  bodily  parts  and  members. 
And  when  God  is  spoken  of  as  having  head,  hands, 
face,  arms,  feet,  &c.,  it  is  necessary  to  consider  this 
mode  of  speech  as  figurative,  and  intended  to  repre- 
sent those  things  in  the  divine  character  or  actions, 
which  bear  some  distant  resemblance  to  what  is 
found  in  man.  Indeed,  when  God  is  said  to  be  a 
Spirit,  it  is  not  to  be  understood  that  his  essence, 
which  is  eternal  and  immutable,  is  of  the  same  na- 
ture with  created  spirits ;  but  only,  that  there  is  a 
resemblance.  If  there  were  any  substance  known 
to  us  of  a  nobler  nature  than  spirit,  we  should  of 
course  ascribe  that  to  God ;  but  still  with  the  qualifi- 
cation, that  the  essence  of  God  is  infinitely  superior 
to  all  creatures.  We  need  not  be  surprised,  there- 
fore, to  find,  that  there  is  but  one  text  which  posi- 
tively asserts  that  God  is  a  Spirit,  excepting  those 
which  relate  to  the  third  person  of  the  adorable 
Trinity;  for  this  truth  is  every  where  assumed  as 
known,  and  as  implied  in  all  his  attributes.  The 
text  referred  to  is  in  John  iv.  24.  "God  is  a  Spirit; 
and  they  that  worship  him  must  worship  him  in 
spirit  and  in  truth." 


CHAPTER   VI. 

character  of   god. 

God  is  the  maker  of  all  things.  He  is  therefore  al- 
mighty. He  is  also  wise.  Of  this  our  own  frame  is 
evidence  enough.     We  are  fearfully  and  wonderfully 


CHARACTER    OF    GOD.  25 

made.  Our  eyes  and  ears,  our  hands  and  feet,  our 
mouths  and  stomach,  and  heart  and  blood-vessels,  all 
attest  the  wisdom  of  God.  We  see  it  also  in  the  in- 
ferior animals.  Their  bodies  are  formed  with  as 
much  wisdom  as  our  own.  Every  creature  has  a  form 
and  nature,  and  appetites,  and  instincts  suited  to  its 
condition  in  the  world.  The  birds  with  their  feathers 
and  wings,  the  fishes  with  their  fins,  and  the  beasts 
with  their  feet  of  various  kinds,  are  proofs  of  the  wis- 
dom of  God.  The  trees,  the  flowers,  and  the  grass  do 
also  show  forth  the  wisdom  of  Him  who  gave  them 
being.  If  we  admire  the  wisdom  of  man  in  a  watch, 
or  a  telescope,  or  a  steam  engine,  much  more  should  we 
be  filled  with  adoring  wonder,  when  we  contemplate 
the  infinitely  superior  wisdom  of  God,  displayed  in  all 
his  works.  Wherever  we  turn  our  eyes,  we  are  met 
with  the  marks  of  wise  design.  The  sun,  which  gives 
us  light  by  day,  and  diffuses  life  through  all  nature,  is 
a  wonderful  object.  The  moon  and  stars  are  beautiful 
and  glorious  works  of  the  great  Creator.  Day  and 
night,  winter  and  summer,  seed  time  and  harvest, 
speak  the  wisdom  of  God.  Indeed,  the  evidences  of 
divine  wisdom  in  every  thing  within  us  and  around 
us,  are  so  innumerable,  that  it  is  impossible  to  recount 
them.  We  may  then,  every  hour,  exclaim,  with  the 
royal  Psalmist, "  How  manifold  are  thy  works,  in 
wisdom  hast  thou  made  them  all :"  "  The  earth  is  full 
of  thy  riches :"  or  with  the  wise  man,  "  The  Lord  by 
wisdom  hath  founded  the  earth,  by  understanding  he 
hath  established  the  heavens :"  or  with  the  prophet, 
"  He  hath  made  the  earth  by  his  power,  he  hath  es- 
tablished the  world  by  his  wisdom,  and  hath  stretched 
out  the  heaven  by  his  understanding." 

God  is  good.     His  goodness  is  manifest  in   every 
work  of  his  wisdom,  for  he  hath  so  continued  and 
3 


26  CHARACTER    OF    GOD. 

arranged  all  things  in  the  best  manner,  to  promote  the 
happiness  of  his  creatures,  according  to  their  nature  and 
capacity.  Especially,  his  goodness  appears  in  the  ca 
pacity  of  pleasure  given  to  man,  all  the  exercises  and 
operations  of  whose  nature  give  him  pleasure,  when 
indulged  in  their  proper  measure.  Man  is  formed 
with  such  a  nature,  that  he  cannot  open  his  eyes  on 
the  beautiful  world  which  he  inhabits,  without  plea- 
sure. The  glory  of  the  firmament,  the  beauty  of  the 
landscape,  and  the  sublimity  of  the  lofty  mountains 
and  vast  ocean,  fill  the  rational  mind  with  pure  delight. 
The  various  works  of  nature  or  of  art,  perceived  by 
the  eye  or  ear,  furnish  a  feast  to  the  mind.  The  food 
which  nourishes  us  is  pleasant  to  the  taste,  and  the  water 
which  gushes  from  the  earth,  affords  a  sweet  refresh- 
ment. The  light  is  pleasant  to  the  eyes,  and  the  air  is 
felt  to  be  invigorating  to  the  lungs.  Action  is  plea- 
sant, and  so  is  repose.  Sleep,  though  it  is  the  image  of 
death,  is  sweet  and  refreshing  to  the  labouring  man. 
There  are  to  man,  thousands  of  sources  of  pleasure. 
If  he  were  only  innocent,  even  the  world  as  it  is, 
though  labouring  under  a  curse  for  sin,  would  still  fur- 
nish many  of  the  delights  of  paradise.  Truly  God 
is  good.  To  Moses  he  said,  "  I  will  make  all  my 
goodness  to  pass  before  thee."  And  when  he  pro- 
claimed to  his  servant  his  name,  a  part  of  it  was, "  abun- 
dant in  goodness  and  truth."  "  The  earth  is  full  of 
the  goodness  of  the  Lord."  0  how  great  is  thy  good- 
ness, which  thou  hast  laid  up  for  them  that  fear  thee  ! 
"  The  goodness  of  God  endureth  continually." 

God  is  holy.  Every  excellence  is  his,  and  without 
holiness  he  would  not  be  an  object  of  veneration. 
The  dictates  of  our  own  conscience  teach  us  that  the 
Father  of  our  spirits  is  holy.  And  in  the  Bible  no 
attribute  of  Jehovah  is  more  clearly  and  frequently 


CHARACTER    OF    GOD.  27 

brought  to  view.  Holiness  is  the  true  ground  of 
that  adoration  which  enters  so  essentially  into  the 
worship  of  God.  "  Worship  ye  at  his  footstool  for  he  is 
holy.^'  "  But  thou  art  holy,  thou  that  inhabitest  the 
praises  of  Israel."  "The  Lord  is  holy  in  all  his 
works."  Holiness  is  the  sum  of  all  moral  excellence. 
When  the  heavenly  hosts  worship  Jehovah,  they 
ascribe  holiness  to  him  in  the  most  emphatic  manner. 
"  Holy,  holy,  holy,  is  the  Lord  of  hosts."  And  the 
four  symbolical  living  creatures  whom  John  saw  be- 
fore the  throne  of  the  Most  High,  "  rest  not  day  and 
night,  saying,  Holy,  holy,  holy  lord  god  almighty, 
which  is  and  was  and  is  to  come."  Every  thing 
which  has  any  relation  to  God,  or  his  worship  is  holy  ; 
his  word,  his  house,  his  angels,  his  prophets,  his  peo- 
ple, his  sabbaths,  and  all  the  places  where  he  records 
his  name,  and  all  the  institutions  by  which  he  is  wor- 
shipped. "  There  is  none  holy  as  the  Lord."  God  is 
also  just  and  righteous,  giving  to  every  one  his  due. 
Justice  is  the  rectitude  of  God's  nature.  Justice  is  es- 
sential to  him  as  governor  of  the  world.  "  Shall  not  the 
Judge  of  all  the  earth  do  right  ?"  "  Justice  and  judg- 
ment are  the  habitation  of  his  throne."  "  The  Lord 
is  righteous  in  all  his  ways,  and  holy  in  all  his 
works."  "  He  will  by  no  means  spare  the  guilty." 
The  Lord  is  the  righteous  Judge.  "  And  I  heard  the 
angel  say.  Thou  art  righteous,  0  Lord" — "  0  Lord, 
true  and  righteous  are  thy  judgments." 

God  is  great.  "The  Lord  your  God  is  a  great 
God."  "  Thou  art  great,  0  Lord  God,  none  is  like 
unto  thee."  When  Solomon  was  engaged  in  erect- 
ing the  temple,  he  said,  "  The  house  I  build  is  great, 
for  great  is  our  God."  Thus  also  Nehemiah,  in  his 
prayer,  (ix.  32,)  calls  God,  "  The  great,  the  mighty, 
and  the  terrible  God."     And  Isaiah,  "  Great  is  the 


28  CHARACTER    OF    GOD. 

Holy  One  of  Israel  in  the  midst  of  thee."  (xix.  20.) 
And  Jeremiah,  "  Thou  art  great,  and  thy  name  is 
great  in  might."  (x.  6.)  Mention  is  often  made  in 
Scripture  of  God's  "great  name."  "  What  wilt  thou 
do  unto  thy  great  name  ?"  (Josh.  vii.  9.)  "Behold, 
I  have  sworn  by  my  great  name."  (Jer.  xliv.  9.) 
"  Thou  art  great,  and  thy  name  great."  (x.  6.)  "  My 
name  shall  be  great  among  the  Gentiles."  By  the 
"name"  of  God  we  should  understand  his  attributes. 
God  is  great  in  all  his  perfections ;  and  "  his  great- 
ness is  unsearchable." 

God  is  eternal.  He  has  had  no  beginning,  and  he 
will  have  no  end.  This  perpetuity  of  existence  is 
frequently  expressed  in  the  Bible,  by  saying.  He  is, 
and  was,  and  is  to  come.  Of  his  years  there  is  no 
end :  "  Before  the  mountains  were  brought  forth," 
said  Moses,  "or  ever  thou  hadst  formed  the  earth 
or  the  world,  even  from  everlasting  to  everlasting, 
thou  art  God."  Eternity  is  often  ascribed  to  God  in 
Scripture.  "  Unto  the  King  eternal,"  "  The  eternal 
God  is  thy  refuge."  "  His  eternal  power  and  God- 
head." Indeed,  the  idea  of  eternity,  though  incom- 
prehensible, forces  itself  upon  us  when  we  think  of 
the  First  Cause.  He  who  is  the  Creator  of  all  thnigs 
can  have  no  beginning.  To  suppose  the  contrary, 
would  involve  us  in  the  grossest  absurdity.  And  as 
God  is  eternal,  so  he  is  unchangeable.  He  says  of 
himself,  "  I  change  not."  He  is  the  Father  of  lights, 
with  whom  "there  is  no  variableness  nor  shadow 
of  turning."  His  purposes  and  plans  are  as  un- 
changeable as  his  nature.  "  My  counsel  shall  stand, 
and  I  will  do  all  my  pleasure."  Any  change  in  the 
essence  or  will  of  Jehovah  would  argue  weakness, 
or  want  of  perfect  knowledge  of  all  contingencies. 

God  knows  all  things.     "Thou  God  seest  me." 


CHARACTER    OP    GOD.  29 

"  The  Lord  searcheth  the  hearts  and  trieth  the  reins 
of  the  children  of  men.  There  is  nothing  hidden 
from  his  sight.  All  things  are  naked  and  open  be- 
fore him  with  whom  we  have  to  do.  He  seeth  the 
end  from  the  beginning.^'  All  the  free  actions  of  his 
creatures  are  known  to  him,  for  he  hath  most  exactly- 
foretold  many  such  actions,  as  is  evident  from  his 
predictions  respecting  the  treachery  of  Judas,  the 
denial  of  Peter,  and  the  malice  and  envy  of  his  cru- 
cifiers.  If  the  Lord  was  not  omniscient  he  could  not 
possibly  govern  the  world  with  wisdom.  But  no 
truth  is  more  clearly  revealed,  and  no  attribute  i§ 
more  essential  to  the  perfection  of  Jehovah.  "  For 
thou,  even  thou  only  knowest  the  hearts  of  all  the 
children  of  men." 

God  is  every  where.  "  Am  I  a  God  at  hand,  saith 
the  Lord,  and  not  a  God  afar  off?"  "If  I  ascend 
up  into  heaven,  thou  art  there ;  if  I  make  my  bed  in 
hell,  behold  thou  art  there.  If  I  take  the  wings  of 
the  morning  and  dwell  in  the  uttermost  parts  of  the 
sea,  even  there  shall  thy  hand  lead  me,  and  thy  right 
hand  shall  hold  me."  "For  his  eyes  are  on  the 
ways  of  man,  and  he  seeth  all  his  goings."  "  Be- 
hold, I  fill  heaven  and  earth."  And  yet  the  heaven 
of  heavens  cannot  contain  him.  And  he  is  not  only 
present,  but  active.  He  sustains  all  things  by  the 
word  of  his  power.  He  is  the  living  God.  "  In  him 
we  live  and  move  and  have  our  being." 

God  is  incomprehensible.  "Who  by  searching 
can  find  him  out ;  who  can  find  out  the  Almighty  to 
perfection  ?"  "  Such  knowledge  is  too  wonderful 
for  me  ;  it  is  high,  I  cannot  attain  to  it."  His  great- 
ness is  unsearchable.  "  There  is  no  searching  of  his 
understanding."  "  0  the  depth  of  the  riches  both 
of  the  wisdom  and   knowledge  of  God  5  how  un- 


30  CHARACTER    OF    GOD. 

searchable  are  his  judgments,  and  his  ways  past 
finding  out."  So  these  are  parts  of  his  ways,  but 
how  httle  a  portion  is  heard  of  him  !  But  the  thun- 
der of  his  power,  who  can  understand  }  And  so  it 
will  ever  be,  for  the  time  can  never  come  wheif  the 
finite  shall  comprehend  the  infinite.  Hereafter, 
much  of  the  darkness  which  now  overspreads  the 
divine  character  and  dispensations,  will  be  dissi- 
pated ;  but  new  mysteries  will  be  forever  rising  to 
the  view  of  the  contemplative  mind!  But  if  we 
have  all  the  knowledge  of  God,  of  which  our  finite 
minds  are  susceptible,  we  should  desire  no  more. 
An  increasing  knowledge  of  God  will  be  one  of  the 
chief  felicities  of  heaven. 

God  is  merciful  and  gracious.  Unless  this  attri- 
bute of  mercy  had  been  clearly  revealed,  a  knowledge 
of  all  other  attributes  would  give  us  little  comfort. 
Even  the  goodness  of  God  would  hold  out  no  conso- 
lation to  sinners,  who  had  forfeited  every  claim  to 
divine  benefits.  When  inexorable  justice  holds  crim- 
inals in  its  grasp,  of  what  account  is  it  to  them  that 
their  king  dispenses  favours  to  his  obedient  subjects  ? 
Man,  by  nature,  is  justly  condemned.  Justice  can- 
not be  set  aside ;  it  must  have  its  demand,  or  God 
must  change.  Then,  the  only  relief  is  the  mercy  and 
grace  of  God.  And  mercy  can  only  have  room  for 
exercise  when  justice  is  satisfied.  And  this  wonder- 
ful work  has  been  accomplished  by  the  atonement 
of  the  Son  of  God.  "  God  so  loved  the  world  that 
he  gave  his  only  begotten  son,  that  whosoever  be- 
lieveth  in  him  should  not  perish,  but  have  everlast- 
ing life."  "  Not  that  we  first  loved  God,  but  that 
he  loved  us,  and  sent  his  Son  to  be  the  propitiation 
for  our  sins." 

The  chief  object  of  divine  revelation  was  to  reveal 


CHARACTER    OF    GOD.  31 

the  mercy  of  God.  That  God  was  good,  and  would 
do  good  to  his  obedient  creatures,  reason  could  teach  ; 
and  that  he  was  just,  and  would  render  to  every  one 
his  due,  was  also  a  dictate  of  natural  religion.  But 
ho\y  God  could  be  just  and  justify  the  ungodly,  was 
a  problem  which  human  reason  never  could  solve. 
That,  however,  which  is  impossible  to  man  is  pos- 
sible with  God.  "Mercy  and  truth  have  met  to- 
gether, righteousness  and  peace  have  kissed  each 
other."  Through  the  satisfaction  made  by  Christ's 
atonement  to  divine  justice,  the  door  of  mercy  has 
been  opened,  and  a  free  salvation  offered  to  the 
guilty.  The  love  of  God  to  sinners,  which  is  the 
same  as  his  mercy,  is  much  spoken  of  in  the  word 
of  God.  And  indeed  it  is,  at  once,  the  most  delight- 
ful and  wonderful  object  which  can  engage  the  con- 
templation of  any  human  being.  This  love  has  its 
origin  in  the  divine  mind ;  there  was  nothing  in  the 
character  of  fallen  man  to  excite  it.  It  is,  therefore, 
sovereign,  free,  and  from  everlasting.  The  depth 
and  height  and  length  and  breadth  of  this  love  pass 
all  knowledge.  The  bright  evidence  of  its  strength 
and  freeness  is  found  in  the  gift  of  his  only  begotten 
Son.  "  The  Lord  is  merciful  and  gracious,  slow  to 
anger  and  plenteous  in  mercy."  "  As  high  as  the 
heaven  is  above  the  earth,  so  great  is  his  mercy  to- 
ward them  that  fear  him."  When  he  proclaimed  his 
name  to  Moses,  it  was,  "  The  Lord  is  merciful  and 
gracious,  slow  to  anger,  abundant  in  goodness  and 
truth,  keeping  mercy  for  thousands,  forgiving  in- 
iquity, transgression  and  sin."  The  songs  of  praise 
addressed  to  God  in  the  ancient  church,  were  wont 
to  be  concluded  with  the  chorus,  "  The  mercy  of  the 
Lord  endureth  forever."     "  0  give  thanks  unto  the 


32  CHARACTER    OF    GOD. 

Lord,  for  his  mercy  endureth  forever."  "  Let  Israel 
now  say,  that  his  mercy  endm-eth  forever." 

God  is  a  God  of  truth  and  fahhfulness.  Truth  is 
his  very  nature.  All  his  declarations  are  true. 
"  Thy  word  is  truth."  And  as  he  has  consented  to 
enter  into  covenants  with  men,  and  to  make  great 
and  precious  promises  to  his  people,  he  is  faithful  in 
fulfilling  whatever  he  has  spoken.  No  part  of  the 
good  which  he  has  ever  promised  has  failed,  or  ever 
can  fail  of  its  accomplishment.  "And  ye  know  in 
all  your  hearts,  and  in  all  your  souls,  that  not  one 
thing  hath  failed,  of  all  the  good  things  which  the 
Lord  your  God  spake  concerning  you."  "Know, 
therefore,  that  the  Lord  thy  God  he  is  God,  the  faith- 
ful God,  who  keepeth  covenant  and  mercy  with  them 
that  love  him,  and  keep  his  commandments,  to  a 
thousand  generations."  He  is  therefore  styled  the 
"covenant-keeping  God." 

And  as  he  is  faithful  in  the  fulfilment  of  his  pro- 
mises, so  is  he  true  in  the  execution  of  his  threaten- 
ings  against  impenitent  transgressors.  To  suppose 
that  his  denunciations  of  vengeance  against  sinners 
were  merely  spoken  to  produce  terror,  is  most  dis- 
honouring to  the  God  of  truth.  "  The  strength  of 
Israel  will  not  lie."  "  God  is  not  a  man  that  he 
should  lie."  "Hath  he  spoken,  and  shall  he  not 
make  it  good?"  "Surely,  0  Lord,  thou  wilt  slay 
the  wicked."  "  The  Lord  will  take  vengeance  on 
his  adversaries,  and  he  reserveth  wrath  for  his  ene- 
mies." If  in  any  case  his  threatenings  are  not  exe- 
cuted, it  is  because  a  condition  was  implied,  as  when 
God  threatens  an  individual  or  a  nation  with  destruc- 
tion, and  that  individual  or  nation  takes  warning  and 
repents,  then  his  wrath  is  turned  away.  In  all  such 
threats  there  is  an  implied  condition,  that  if  the  guilty 


CHARACTER    OF    GOD.  33 

will  repent,  they  shall  escape  the  threatened  destruc- 
tion. Indeed,  the  very  end  of  addressing  such  threat- 
enings  to  men,  is  to  bring  them  to  repentance,  that 
they  may  escape  condign  punishment. 

God  is  long-suffering  and  forbearing  toward  the 
children  of  men.  "  He  is  not  slack  concerning  his 
promise,  as  some  men  count  slaclmess,  but  is  long- 
suifering  to  us-ward,  not  willing  that  any  should 
perish,  but  that  all  should  come  to  repentance." 
"  He  endureth  with  much  long-suffering  the  vessels 
of  wrath  fitted  to  destruction."  This  forbearance 
of  the  Almighty  is  often  abused  by  wicked  men. 
"  Because  judgment  is  not  speedily  executed  against 
an  evil  work,  therefore  the  heart  of  the  children  of 
men  is  fully  set  in  them  to  do  evil." 

God  is  condescending  and  compassionate.  When 
we  consider  the  majesty  of  God,  nothing  is  more 
wonderful  than  his  condescension.  "  He  humbleth 
himself  to  behold  the  things  that  are  in  heaven,  and 
in  the  earth."  "  What  is  man  that  thou  art  mindful 
of  him  ?  or  the  son  of  man  that  thou  visitest  him  ? 
Though  the  Lord  be  high  he  hath  respect  unto  the 
lowly."  "  Though  heaven  be  his  throne  and  earth 
his  footstool,  yet  to  this  man  will  he  look  who  is  of 
an  humble  and  contrite  spirit  and  trembleth  at  his 
word."  "  Like  as  a  father  pitieth  his  children,  so 
the  Lord  pitieth  them  that  fear  him." 

God  is  supreme.  "  His  kingdom  ruleth  over  all 
and  he  doth  according  to  his  will,  in  the  armies  of 
heaven  and  among  the  inhabitants  of  the  earth." 
All  honour,  glory,  blessing,  and  praise  should  be 
ascribed  to  God. 


34  THE    HOLY    TRINITY. 


CHAPTER   VII. 

THE    HOLY   TRINITY. 

The  Scriptural  evidence  of  this  doctrine  would  not 
be  deemed  insufficient  by  any  one,  were  it  not  for 
the  idea  that  there  is  something  in  the  doctrine  re- 
pugnant to  reason ;  or,  which  it  is  very  difficult  to 
reconcile  to  right  reason.  The  only  thing  then, 
which  reason  has  to  do  with  the  subject  is,  to  exam- 
ine whether  there  is  any  thing  in  the  orthodox  doc- 
trine of  the  Trinity,  which  is  manifestly  repugnant  to 
any  truth  clearly  ascertained  by  the  use  of  right 
reason.  It  is  admitted  that  this  doctrine  is  not  known 
by  the  light  of  nature ;  for  even  if  there  should  be 
found  in  the  material  universe,  or  in  the  human  mind, 
a  resemblance  to  the  Trinity,  as  some  have  supposed, 
this  resemblance,  if  admitted  would  furnish  no  con- 
clusive argument  in  favour  of  the  doctrine.  It  is  not 
pretended  that  the  doctrine  is  either  made  known,  or 
can  be  proved  by  reasoning.  It  is  a  doctrine  of  pure 
revelation.  But  if  its  opponents  could  show  that  it 
contradicted  any  clear  and  universally  acknowledged 
principles  of  truth,  we  should  be  reduced  to  the  ne- 
cessity of  either  rejecting  the  Bible,  which  teaches 
the  doctrine,  or  of  so  interpreting  the  Scriptures,  as 
to  exclude  the  absurd  opinion.  The  first  course  is 
pursued  by  deists,  who  often  give  this  as  a  sufficient 
reason  for  rejecting  the  Bible,  that  it  contains  doc- 
trines contrary  to  reason.     Jews  and  Mohammedans 


THE    HOLY    TRINITY.  35 

are  found  making  the  same  objection.     But  all  Anti- 
trinitarian  Christians  adopt  the  second  course.    They 
admit  the  evidences  of  divine  revelation  to  be  con- 
vincing, and  they  therefore  receive  the  Scriptures  as 
a  true  revelation.     But,  as  they  think  that  this  doc- 
trine is  contrary  to  reason,  they  determine  that  it 
cannot  be  the  doctrine  of  divine  revelation ;  and  in 
consequence,  exert  all  their  force  to  destroy  the  au- 
thority of  such  texts  as  seem   to  contain  it ;   or  so 
interpret  them,  that  they  may  speak  a  different  lan- 
guage.    It   seems   necessary,  therefore,   to   inquire, 
whether,  indeed,  there  is  any  thing  in  the  doctrine 
of  the  Trinity  palpably  contradictory,  or  evidently 
incompatible  with  evident  principles  of  reason.    Here 
it  is  important  to  distinguish  between  doctrines  which 
are  above  reason,  and  those  which  are  contrary  to 
reason.     That  many  things  which  are  certainly  true 
are  above  reason,  must  be  admitted  by  every  rational 
man  that  will  consider  the  subject.     That  God  is 
without  beginning  is  as  certain  a  truth  as  any  which 
could  be  mentioned,  and   yet   it  is   above   reason. 
Who  can  comprehend  a  duration  without  a  begin- 
ning ?     And  from  this  incomprehensible  truth,  even 
atheism  would  give  no  relief;  for  the  atheist  is  obliged 
to  admit  that  something  has  existed  from  eternity, 
unless  he  choose  to  say  that  all  existing  things  origin- 
ated without  cause,  which  would  be  still  more  incom- 
prehensible.    That  God  is  every  where   present  is 
admitted  by  Unitarians  ;  and  yet  they  must  maintain 
that  there  can  be  no  diffusion  of  the  divine  essence 
through  the  parts  of  space  ;  but  that  the  whole  Deity 
is  every  where.      Is  not  this  above  reason  ?     And 
who  can  comprehend  the  divine  omniscience  ?     In- 
deed, as  all  the  attributes  of  God  are  infinite,  that 
very  term  shows  that  they  transcend  human  reason ; 


36  THE    HOLY    TRINITY. 

for  no  finite  mind  can  comprehend  that  which  is  infi- 
nite. There  are  also  facts  which  relate  to  our  own 
existence,  the  truth  of  which  we  know  certainly, 
and  yet  we  are  utterly  unable  to  comprehend  them. 
Who  can  explain  the  true  cause  of  muscular  motion 
in  the  human  body  ?  Nothing  is  more  certain  in 
our  experience  than  that  our  minds  and  bodies  are 
intimately  united,  so  that  they  constantly  and  recip- 
rocally affect  each  other.  How  it  is  that  we  per- 
ceive by  the  eye,  hear  by  the  ear,  distinguish  tastes 
by  the  tongue,  or  odours  by  the  smell,  are  all  myste- 
ries. They  are  truths,  but  they  are  above  reason. 
Now  it  is  readily  admitted,  that  the  doctrine  of  a 
Trinity,  in  the  divine  essence,  falls  into  the  class  of 
incomprehensible  truths.  We  know  it  to  be  a  truth, 
because  God,  who  cannot  lie,  has  plainly  declared  it ; 
but  how  it  is,  or  how  it  can  be,  is  above  our  compre- 
hension, just  as  some  of  the  fundamental  truths  of 
natural  reUgion,  which  have  been  mentioned,  are 
above  reason. 

It  is  however  alleged,  that  God's  being  at  the 
same  time  one  and  three  is  plainly  repugnant  to  rea- 
son; the  proposition  containing  a  palpable  contra- 
diction. This  statement  Trinitarians  utterly  deny ; 
and  certainly  the  external  evidence  is  very  much 
against  it ;  for  much  the  greater  number  of  wise  and 
impartial  men,  who  have  carefully  examined  the 
subject  since  Christianity  was  introduced,  have  be- 
lieved in  the  doctrine  of  the  Trinity.  But  let  us 
examine  this  objection,  and  see  whether  it  has  any 
foundation.  If  Trinitarians  asserted  that  the  persons 
of  the  Trinity  were  three  and  one,  in  the  same  sense, 
there  would  indeed  be  an  evident  qontradiction ;  but 
this  is  so  far  from  being  the  fact,  that  all  writers  on 
the  subject  are  careful  to  state,  that  while  there  are 


THE    HOLY    TRINITY.  37 

three  distinctions,  called  persons,  there  is  but  one 
essence.  But  it  is  alleged,  that  if  there  be  three  per- 
sons, there  must  be  three  Gods ;  for  a  pei^son  is  a 
distinct,  intelligent  and  voluntary  agent ;  and  if  there 
be  three  distinct,  intelligent,  voluntary  agents,  there 
must  be  three  Gods.  But  who  can  show  it  to  in- 
volve any  contradiction  that  three  equal  intelligences 
should  be  united  in  the  possession  of  a  common 
essence  ?  But  the  whole  force  of  this  objection  arises 
from  taking  the  word  person  in  a  strict  and  definite 
sense,  as  used  when  applied  to  men ;  whereas,  we 
are  under  no  necessity  of  retaining  this  word ;  it  is 
not  found  in  Scripture,  and  many  Trinitarians  have 
rejected  it.  There  may  be  three  in  the  divine  es- 
sence, and  yet  these  may  not  with  much  propriety 
be  called  persons.  Still,  in  our  opinion,  there  is  no 
need  to  depart  from  the  terms  commonly  made  use 
of  by  Trinitarians.  Some  term  is  necessary  to  desig- 
nate the  three,  and  there  is  no  objection  to  the  word 
person,  which  would  not  exist  in  full  force  against 
any  other  word ;  and  this  term  has  the  sanction  of 
long  usage,  and  is  found  in  almost  every  writer  on 
the  subject.  All  that  is  necessary  is,  as  in  analogous 
cases,  to  explain  the  sense  in  which  the  word  is 
used  in  application  to  the  Father,  Son,  and  Holy 
Spirit.  And  here  it  should  be  remembered,  that  all 
our  language  which  we  use  to  designate  the  attri- 
butes of  God,  is  necessarily  inadequate ;  and  the 
most  common  words  in  application  to  the  Deity  have 
a  peculiar  meaning.  This  is  the  fact  when  we  use 
the  words  intellect,  will,  purpose,  love,  &c.  God's 
understanding  is  infinitely  different  from  ours;  the 
will  of  God  cannot  be  understood  as  precisely  similar 
to  will  in  the  human  mind.  And  in  regard  to  affec- 
tions and  passions  this  is  so  evident,  that  many,  to 

4 


38  THE    HOLY    TRINITY. 

avoid  the  ascription  of  any  imperfection  to  the  Su- 
preme Being,  have  denied  to  him  every  kind  of  affec- 
tion, as  well  as  passion.  But,  in  the  use  of  such 
terms,  it  should  be  considered  that  they  must  not  be 
taken  definitely  and  strictly,  as  they  apply  to  man, 
but  as  representing  vaguely  and  indefinitely  some- 
thing in  God  which  resembles  those  things  in  man 
for  which  these  words  stand.  And  no  other  rule,  in 
the  use  of  the  term  person,  is  necessary,  when  the 
word  is  used  in  relation  to  the  Supreme  Being,  than 
what  is  necessary  in  many  other  cases.  The  word 
person  is  used  merely  to  mark  a  distinction  evidently 
made  in  Scripture,  and  may,  in  this  indefinite  sense, 
be  properly  used;  because,  in  relation  to  Father, 
Son,  and  Spirit,  personal  pronouns  are  used,  and 
personal  acts  are  ascribed  to  them. 

The  question  respecting  the  truth  of  the  Trinity 
is,  however,  not  to  be  confounded  with  the  one  re- 
specting the  propriety  of  the  use  of  the  word  j)ersons, 
which  some  who  hold  the  doctrine  of  the  Trinity 
firmly,  have  rejected.  And  some,  who  nevertheless 
believed  in  the  Father,  Son,  and  Holy  Spirit,  as  being 
divine,  have  scrupled  to  use  the  word  Trinity,  be- 
cause it  is  not  found  in  Holy  Scripture.  Now,  while 
men  receive  implicitly  all  that  is  taught  in  Scripture 
respecting  each  of  these,  we  need  not  contend  with 
them  about  the  theological  terms  which  shall  be  em- 
ployed. 

Though  the  Trinity  is  not  a  doctrine  discoverable 
by  reason,  yet  we  find  some  vestiges  of  it  in  nearly 
all  ancient  systems  of  Pagan  theology,  which  seems 
to  indicate  that  it  was  handed  down  by  tradition 
from  the  earliest  ages  of  the  world.  But  we  do  not 
adduce  this  as  a  fact  hkely  to  have  any  weight  with 
the  anti-trinitarian.     Indeed,  some  have  ingeniously 


,>  > 


A. 


THE    HOLY    TRINITY.  39 

founded  an  argument  against  the  doctrine  from  its 
resemblance  to  Platonism,  and  other  Pagan  systems. 
But  still,  no  more  reasonable  account  of  the  triad, 
found  in  most  ancient  theories  of  religion,  can  be 
given,  than  by  supposing  an  early  tradition  to  have 
been  received  on  this  subject.  Our  appeal,  however, 
must  be  to  the  infallible  oracles  of  divine  revelation ; 
and  although  we  find  many  vestiges  of  a  plurality 
of  persons  in  the  Godhead,  in  the  Old  Testament, 
yet  as  these  are  not  so  evident  but  that  they  are 
liable  to  dispute,  it  will  save  time  to  proceed  at 
once  to  the  testimonies  which  are  found  in  the  New 
Testament.  And  our  first  object  will  be  to  show, 
that  three  persons  are  often  mentioned  together,  by 
three  distinct  names ;  and  then  we  will  bring  con- 
vincing arguments  to  prove  that  each  of  these  is 
God ;  and  there  being  but  one  God,  as  we  have  seen, 
these  three  must,  in  some  mysterious  way,  be 
united  in  one  essence. 

At  the  baptism  of  Christ,  the  Father  spake  from 
heaven,  saying,  "  This  is  my  beloved  son,  in  whom  I 
am  well  pleased ;"  and  the  Holy  Ghost  descended  on 
Christ  in  the  form  of  a  dove.  Here  then  we  have 
Christ  visible  in  the  form  of  man,  the  Father  speaking 
of  the  son  in  a  voice  from  heaven,  and  the  Holy  Ghost, 
in  a  visible  form,  descending  on  Christ.  Whatever 
may  be  determined  respecting  the  nature  of  these  per- 
sons, they  are  manifestly  three  in  number.  The  Holy 
Ghost  did  not  speak,  and  the  Father  did  speak,  but 
did  not  descend  in  a  visible  form ;  and,  evidently,  the 
Son  was  not  the  person  who  spoke  or  descended. 
This  evident  manifestation  of  three  persons  at  the 
baptism  of  Christ,  led  one  of  the  Christian  fathers  to 
exclaim,  "  Let.  him  who  would  have  a  proof  of  the 
Trinity  go  to  Jordan." 


40  THE    HOLY    TRINITY. 

The  clear  distinction  of  the  persons  of  the  Father, 
Son,  and  Holy  Spirit,  is  again  most  evidently  set 
forth  in  Christ's  consolatory  discourse  to  his  disciples, 
before  he  suffered,  recorded  in  John  xiv.  xv.  and 
xvi.,  and  also  in  his  intercessory  prayer,  chap.  xvii. 
"And  I  will  pray  the  Father,  and  he  shall  give 
you  another  Comforter,  that  shall  abide  with  you 
forever ;  even  the  Spirit  of  truth,  whom  the  world 
cannot  receive,  because  it  seeth  him  not,  neither 
knoweth  him ;  but  ye  know  him,  for  he  dwelleth 
with  you,  and  shall  be  in  you."  Here  the  Son 
prays  to  the  Father  for  the  Comforter,  the  Spirit. 
That  there  are  three  mentioned  is  too  evident  to 
need  proof. 

Another  clear  testimony  to  the  truth  that  there 
are  three  distinct  persons  in  the  divine  essence, 
is  found  in  the  form  of  Christian  baptism,  which 
Christ  gave  to  his  apostles,  in  the  commission 
which  he  gave  them  just  before  his  ascension 
to  heaven.  "  Go,'^  said  he,  "  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost."  These 
are  among  the  most  solemn  and  important  words 
in  the  New  Testament;  they  contain  the  commis- 
sion under  which  not  only  the  apostles,  but  all 
ministers  of  the  gospel  act,  and  the  form  of  words 
directed  to  be  used  in  baptism,  was  intended  to 
be  employed  in  the  administration  of  this  ordin- 
ance, through  all  periods  of  the  church.  All  persons 
who  have  ever  been  regularly  baptized,  have  had 
these  words  pronounced  over  them,  while  emblemat- 
ically, or  sacramentally  washed  from  their  sins.  Into 
whose  name  then  have  all  Christians,  from  the  be- 
ginning, been  baptized  ?     Into  the  name  of  the  Fa- 


THE    HOLY    TRINITY.  41 

ther,  of  the  Son,  and  of  the  Holy  Ghost.  Undoubt- 
edly Christians  are  baptized  into  the  name  of  God ; 
but  God  is  here  represented  as  three.  It  would  in- 
deed be  incredible  that  baptism  should  be  in  the 
name  of  the  Supreme  God,  of  a  man  or  mere  crea- 
ture, and  of  a  divine  attribute.  The  mention  of  such 
an  interpretation  is  enough  to  refute  it.  Undoubt- 
edly our  Lord,  in  his  commission,  must  have  intended 
by  Father,  Son,  and  Holy  Ghost,  to  designate  three 
persons.  Whether  they  are  all  to  be  considered  as 
partakmg  of  the  divine  nature,  is  not  now  the  imme- 
diate object  of  inquiry,  but  whether  three  persons 
are  designated.  The  divinity  of  each  will  be  here- 
after proved. 

Again,  the  apostolical  benediction,  recorded  in  2 
Cor.  xiii.  14,  is  another  conclusive  evidence  of  the 
existence  of  three  persons  in  the  Godhead.  "  The 
grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  communion  of  the  Holy  Ghost,  be  with  you 
all.  Amen."  Here  grace  is  implored  of  the  Son, 
love  from  God  the  Father,  and  communion  from 
the  Holy  Ghost.  It  is  impossible,  by  any  proper 
rules  of  interpretation,  to  evade  the  conclusion,  that 
three  divine  persons  are  here  named.  Similar  proof 
we  have  in  Eph.  ii.  18.  "  For  through  him  (Christ) 
we  both  have  access  by  one  Spirit  unto  the  Father.'^ 
Here  the  same  three  persons  are  brought  into  view, 
and  designated  by  their  appropriate  appellatives. 
Another  passage  in  which  the  three  persons  are  dis- 
tinctly mentioned  together,  is,  1  Peter  i.  2.  "  Elect 
according  to  the  foreknowledge  of  God  the  Father, 
through  sanctification  of  the  Spirit,  and  sprinkling  of 
the  blood  of  Jesus  Christ."  Here,  again,  we  find  the 
same  three  persons  clearly  distinguished. 

4  * 


42  THE    HOLY    TRINITY. 

And  although  the  text  in  1  John  v.  7,  has  been  dis- 
puted, on  plausible  grounds,  and  the  testimony  of 
existing  manuscripts  is  unfavourable  to  its  authen- 
ticity, yet  there  being  positive  evidence  that  ancient 
manuscripts  which  contained  it,  have  been  destroyed 
or  lost,  I  think  it  should  not  be  omitted  in  a  sum- 
mary of  the  evidence  of  the  doctrine  of  the  Trinity, 
as  I  have  a  strong  persuasion  that  it  is  really  a  pre- 
cious part  of  inspired  Scripture,  which  we  are  not  at 
liberty  to  abandon, but  which  was  probably  insidiously 
dropped  out  of  the  copies,  in  the  days  of  Arian  ascen- 
dency. What  confirms  me  in  this  opinion  is,  that  it 
is  evidently  referred  to  both  by  Tertullian  and  Cyp- 
rian, who  lived  long  before  our  oldest  extant  manu- 
scripts were  written.  The  words  are,  "There  are 
three  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost,  and  these  three  are  one." 
Here  we  have  our  whole  doctrine  expressed,  as 
clearly  as  it  could  be  done  in  words. 

The  evidence  of  three  distinct  persons  has  now, 
we  think,  been  established  beyond  all  reasonable 
contradiction,  as  the  doctrine  clearly  and  repeatedly 
inculcated  in  the  Scriptures  of  truth. 


DIVINITY    OF   CHRIST.  43 


CHAPTER    VIII 


DIVINITY    OF    CHRIST. 


The  proof  of  the  Deity  of  the  Son  of  God  is  the 
main  point  in  estabHshing  the  doctrine  of  the  Trinity; 
for  if  it  can  be  clearly  shown  that  there  is  a  second 
person  in  the  divine  essence,  there  will  be  small 
repugnance  to  the  admisssion  of  a  third. 

And  here  it  may  be  observed,  that  the  appellation 
"  Son  of  God,'^  is  remarkable.  A  son  is  always  of 
the  same  nature  with  the  father  who  begat  him,  and 
possesses  the  same  attributes.  It  is  true,  Adam,  in 
Luke's  genealogy  of  Christ,  is  called  the  son  of  God, 
by  which  no  more  is  to  be  understood  but  that  God 
was  his  immediate  Creator.  But  Christ  is  called  not 
only  THE  Son  of  God,  but  His  "only  begotten 
Son.''  (John  i.  14.)  And  angels  are  called  "sons  of 
God,"  as  being  immediately  created  by  him ;  but 
the  apostle  Paul  distinguishes  the  sonship  of  Christ 
from  that  of  angels,  in  that  remarkable  passage  in 
the  first  chapter  of  his  Epistle  to  the  Hebrews,  where 
he  says,  "  For  unto  which  of  the  angels  said  he  at 
any  time,  thou  art  my  Son,  this  day  have  I  begotten 
thee  ?  And  again,  I  will  be  to  him  a  Father,  and  he 
shall  be  to  me  a  Son  ?  And  again,  when  he  bringeth 
in  the  first-begotten  into  the  world,  he  saith.  And  let 
all  the  angels  of  God  worship  him.  And  of  the 
angels  he  saith.  Who  maketh  his  angels  spirits,  and 
his  ministers  a  flame  of  fire.  But  unto  the  Son  he 
saith,  Thy  throne,  0   God,  is   forever   and   ever." 


44  DIVINITY    OF    CHRIST.  ' 

Here  we  learn  that  the  Son  is  not  one  of  the  angels, 
for  he  is  clearly  distinguished  from  them  all.  Not 
only  so,  but  the  angels  were  commanded  to  worship 
him,  when  he  made  his  first  appearance  in  the  world. 
Now,  he  whom  angels  worship,  can  be  no  other 
than  God.  Was  it  ever  heard  of,  or  any  where  read, 
that  the  angels  were  commanded  to  worship  one 
another  ?  No  :  but  they  did  receive  a  command  to 
worship  the  Son.  This  shows  that  Christ  was  not 
called  Son,  merely  on  account  of  his  miraculous  birth, 
or  his  designation  to  office,  as  Mediator,  or  his  resur- 
rection from  the  dead.  All  these  may  serve  to  show 
that  he  is  the  Son  of  God ;  but  he  was  Son  from  the 
beginning — ^by  nature  a  Son — eternally  begotten ;  for 
as  Son,  he  is  to  be  worshipped  by  the  most  exalted 
angels  of  heaven.  And  while  he  is  addressed  by  the 
Father  as  a  Son,  he  is  emphatically  addressed  as 
God.  "  Thy  throne,  0  God,  is  forever  and  ever." 
To  which  of  the  angels  was  ever  an  address  like  this 
made  ?  As  these  words  are  a  quotation  from  Psalm 
xlv.  6,  by  turning  to  the  passage  we  find,  that  the 
person  addressed  is  called  the  King,  and  is  addressed 
as  the  Most  Mighty.  There  is,  moreover,  another 
argument  for  the  eternity  of  Christ,  contained  in  this 
pregnant  passage,  which  is  of  the  most  conclusive 
nature.  Indeed,  it  is  so  cogent,  that  this  being  im- 
partially weighed,  all  further  arguments  seem  to  be 
superfluous.  It  is  derived  from  the  fact,  plainly  de- 
clared by  the  apostle,  and  made  prominent  in  several 
other  parts  of  Scripture,  that  Christ,  here  called  the 
Son  of  God,  is  the  Creator  of  the  universe.  Surely 
he  who  created  all  things  must  be  God ;  or  all  dis- 
tinction between  God  and  the  creature  is  obliterated. 
How  do  we  know  that  there  is  a  God,  but  by  the 
r,reation  ?     The  idea  that  the  power  of  creation  may 


DIVINITY    OF    CHRIST  45 

be  delegated  to  a  creature,  is  the  same  as  to  suppose 
that  a  creature  may  be  rendered  omnipotent  and  in- 
finitely wise  ;  that  is,  that  a  creature  may  be  endowed 
with  divine  attributes ;  or  that  there  may  be  another 
God. 

And  as  to  the  notion  that  Christ  was  employed  in 
creation  as  an  instrument,  it  is  still  less  reasonable,  for 
as  creation  is  an  instantaneous  work  of  almighty 
power,  what  place  was  there  for  any  instrumentality  ? 
Besides,  in  the  passage  under  consideration,  there  is  no 
allusion  to  any  instrument.  It  is  simply  and  plainly 
declared,  "  Thou,  Lord,  in  the  beginning,  hast  laid  the 
foundation  of  the  earth,  and  the  heavens  are  the  work 
of  thy  hands."  In  the  second  verse,  it  is  indeed  said, 
"  By  whom  He  created  the  worlds  ;'^  but  in  the  order 
of  operation,  in  the  persons  of  the  Trinity,  the  Son  is 
always  represented  as  acting  in  conformity  with  the 
will  of  the  Father ;  but  still  as  exercising  the  same 
power,  and  possessing  the  same  knowledge.  The  very 
name  Father  indicates,  that  he  is  primary  in  order  of 
existence  and  of  operation :  by  some,  therefore,  he  has 
been  called  the  fountain  of  the  Deity.  Thus  our  Lord 
says,  "  For  as  the  Father  hath  life  in  himself,  so  hath 
he  given  to  the  Son,  to  have  life  in  himself"  "All 
things  are  delivered  to  me  of  my  Father,  and  no  man 
knoweth  the  Son  but  the  Father,  neither  knoweth  any 
man  the  Father  save  the  Son,  and  he  to  whomsoever 
the  Son  will  reveal  Him."  Here  the  knowledge  of  the 
Father  by  the  Son,  is  put  on  a  level  with  the  know- 
ledge which  the  Father  has  of  the  Son ;  and  the  na- 
ture of  the  Son  is  represented  as  incomprehensible  to 
all  others  but  the  Father,  just  as  the  nature  of  the 
Father  is  incomprehensible  to  all  but  the  Son.  An 
equality  in  the  possession  of  divine  attributes  is  her(5 
as  clearly  taught,  as  is  possible.     Can  it  be  a  mere 


46  DIVINITY    OF    CHRIST. 

creature  who  knows  the  essence  of  God,  as  his  essence 
is  known  by  God  ?    Impossible. 

But  let  us  attend  more  particularly  to  the  argument 
from  the  creation  of  the  heavens  and  the  earth,  and  all 
which  they  contain.  There  are  several  other  testimo- 
nies to  this  fact,  which  it  may  be  expedient  to  bring 
into  view.  In  the  first  chapter  of  the  gospel  of  John, 
Christ,  under  the  name  Logos,  is  not  only  said  to  have 
been  in  the  beginning  with  God,  but  to  be  God;  and  the 
evangelist  goes  on  to  say,  "  all  things  were  made  by 
him,  and  without  him  was  not  any  thing  made  that 
was  made."  He  is  also  declared  to  be  the  source  of 
life  and  of  light.  "  In  him  was  life,  and  the  life  was  the 
Hght  of  men" —  "  That  was  the  true  light  that  light- 
eth  evea*y  man  that  cometh  into  the  world."  And 
that  there  might  be  no  doubt  respecting  the  person 
denominated  Logos,  it  is  said,  "  And  the  word  (Logos) 
was  made  flesh,  and  dwelt  among  us,  and  we  beheld 
his  glory  as  the  glory  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth."  It  is  reported  by 
some  of  the  earliest  of  the  Christian  fathers,  that  John 
wrote  his  gospel  for  the  very  purpose  of  refuting  the 
errors  of  certain  heretics,  who  denied  the  divinity  of 
the  Son.  And  whether  that  was  the  occasion  of  his 
writing  or  not,  he  could  not  have  asserted  the  doctrine 
more  clearly  and  explicitly  than  he  has  done.  And 
how  do  anti-trinitarians  evade  the  force  of  this  pas- 
sage ?  The  Arians,  by  maintaining  that  the  Son  per- 
formed the  work  of  creation  by  a  delegated  power,  or 
as  an  instrument.  But  this  interpretation  will  not  suit 
the  Socinians,  and  all  who  deny  the  existence  of  Christ 
before  he  was  born  of  Mary.  They,  therefore,  have 
invented  a  gloss,  which  certainly  no  common  reader 
would  ever  have  thought  of;  and  which  nothing  but 
dire  necessity  could  ever  have  induced  any  one  to  adopt. 


DIVINITY    OF    CHRIST.  47 

It  is,  that  it  is  meant  that  Christ  was  the  author  of  the 
new  dispensation,  and  disposed  of  and  regulated  every- 
thing in  the  Christian  church.  When  men  are  driven 
to  such  forced  interpretations,  it  is  a  clear  evidence  that 
they  cannot  maintain  their  ground,  hy  solid  argument : 
it  is  a  kind  of  reductio  ad  absurdum ;  and  we  should 
be  satisfied  to  leave  the  matter  there.  There  is  no 
need  of  an  elaborate  refutation  of  what  so  plainly  re- 
futes itself 

Another  remarkable  testimony  to  the  fact,  that 
Christ  is  the  creator  of  all  things,  is  found  in  the  first 
chapter  of  Paul's  epistle  to  the  Colossians.  i.  15 — 17  : 
"  Who  is  the  image  of  the  invisible  God,  the  first- 
born of  every  creature.  For  by  him  were  all  things 
created,  that  are  in  heaven,  and  that  are  in  earth,  vis- 
ible and  invisible  ;  whether  they  be  thrones,  or  domin- 
ions, or  principalities,  or  powers :  all  things  were  cre- 
ated by  him  and  for  him ;  and  he  is  before  all  things, 
and  by  him  all  things  consist.'^ 

Here,  not  only  the  creation  of  the  visible  universe  is 
ascribed  to  the  Son,  but  also  all  things  invisible ;  and 
lest  any  should  be  disposed  to  confine  this  work  to  in- 
animate substances,  the  whole  hierarchy  of  heaven  is 
declared  also  to  have  been  created  by  him.  The  most 
exalted  of  the  celestial  host  are  his  creatures.  And  not 
only  so,  but  all  things  are  continually  supported  by 
Him.  The  expression,  "  first-born  of  every  creature," 
has  misled  many  to  think  that  this  scripture  asserted 
that  Christ  was  the  first  formed  creature ;  but  the  most 
judicious  critics  have  shown,  that  this  is  not  the  proper 
meaning  of  the  original  term  ;  but  the  true  sense  is, 
"  first  begotten  before  all  creation ;"  that  is,  from  eter- 
nity. The  same  idea  is  expressed,  in  the  last  verse 
cited,  "  and  he  is  before  all  things."  "  From  the  foun- 
dation of  the  world" — "before  the  foundation  of  the 


48  DIVINITY    OF    CHRIST. 

world" —  "  before  all  things,"  are  the  modes  of  speech 
by  which  an  eternity  past,  is  expressed  in  scripture. 
One  would  think,  that  none  could  resort  to  the  forced  in- 
terpretation which  has  been  put  on  the  passage  in  John , 
but  what  else  can  the  Unitarian  do  ?  He  has  no  other 
refuge  from  the  convincing  force  of  the  testimony,  un- 
less he  should  have  recourse  to  the  supposition,  that 
the  whole  passage  is  spurious ;  but  there  is  no  proof 
of  any  such  thing.  No  text  in  the  Bible  is  more  cer- 
tainly authentic.  The  Unitarian  is  therefore  obliged, 
as  before,  to  pretend  that  the  apostle  is  not  speaking 
of  the  creation  of  the  world,  but  of  the  setting  up  the 
gospel  kingdom.  If  absurdity  were  stamped  on  the 
face  of  this  interpretation  when  applied  to  the  passage 
in  John,  what  shall  we  say  of  it  here,  where  the  hea- 
vens and  the  earth  are  expressly  mentioned ;  and  not 
only  so,  but  things  visible  and  invisible ;  and  finally, 
the  glorious  hosts  of  heaven,  angels,  dominions,  princi- 
palities and  powers,  are  mentioned  among  his  works. 
And  all  these  he  upholds  by  his  power.  Is  there  any 
passage  in  the  Bible,  where  the  creation  of  all  things 
is  more  expressly  and  particularly  ascribed  to  the 
Father,  than  here  to  the  Son  ?  To  attempt  to  apply 
the  language  here  used,  in  the  midst  of  a  plain 
didactic  discourse,  to  the  setting  up  of  the  Christian 
church,  or  introducing  a  new  dispensation,  is  so 
unreasonable  at  first  view,  that  there  is  really  no  need 
of  a  refutation.  What  could  be  meant  by  the  heavens 
and  the  earth  ? — What  by  things  visible  and  invisible  ? 
What  by  the  names  of  the  celestial  orders  ?  If  such 
an  interpretation  could  be  admitted,  then  the  testimo- 
nies of  the  Holy  Scriptures  would  be  utterly  useless. 
No  text,  on  any  subject  could  be  brought  forward  in 
proof  of  the  unity,  or  of  any  of  the  attributes  of  God, 
which  might  not  be  turned  aside  with  as  much  show 


DIVINITY    OF    CHRIST.  49 

of  reason,  as  is  exhibited  in  this  interpretation.  In  the 
text  in  the  gospel  of  John,  they  demurred,  because 
the  word  used  for  made,  was  not  the  one  commonly 
used  to  express  a  creation  out  of  nothing,  but  here  we 
have  the  very  word,  used  by  the  Seventy  to  express  the 
work  of  creation  in  the  first  chapter  of  Genesis.  In 
the  former  case,  the  objection  had  no  force,  but  in  this 
there  is  no  foundation  for  it.  This  wild  notion,  by 
which,  in  the  foregoing  testimonies,  they  would  have 
us  by  the  creation  of  all  things  in  heaven  and  earth,  to 
understand  the  setting  up  a  new  kingdom,  or  introdu- 
cing a  new  dispensation  after  the  advent  of  Christ, 
cannot  possibly  be  applied  to  the  text  in  the  first  chap- 
ter of  the  epistle  to  the  Hebrews ;  for  there  it  is  de- 
clared, that  the  heaven  and  earth  of  which  he  spake, 
the  creation  of  which  he  ascribed  to  the  Son  of 
God,  should  perish — and  that  they  should  wax  old  as 
doth  a  garment,  and  that  as  a  vesture  they  should  be 
folded  up  and  changed.  But  surely  this  cannot  apply 
to  the  kingdom  of  Christ,  or  the  new  creation,  for  this 
is  everlasting. 

If  there  is  a  doctrine  plainly  taught  in  the  Bible,  this 
is  one,  that  Christ  is  the  Creator  of  all  things  :  and  if 
so,  he  must  be  truly  God :  we  have  no  higher  idea  of 
God  than  Creator  of  heaven  and  earth.  If  another  be- 
sides the  true  God  may  be  the  Creator,  then  another 
besides  God  possesses  those  attributes  by  the  manifes- 
tation of  which  in  the  works  of  nature,  we  know  that 
there  is  a  God,  and  by  which  his  almighty  power  and 
infinite  wisdom  are  made  known. 

It  seems  unnecessary  to  adduce  other  arguments,  as 
this  is  of  itself  as  demonstrative  of  the  deity  of  Christ, 
as  if  we  had  a  thousand.  The  mind  which  can  resist 
this  would  resist  any  number.  If  it  were  necessary, 
we  could  adduce  hundreds  of  texts  in  which  the  doc 

5 


50  PERSONALITY    OF    THE    HOLY    SPIRIT. 

trine  is  expressed  or  implied.  We  shall,  therefore,  con- 
clude by  observing,  that  Christ  is  called  Jehovah — the 
great  God — The  mighty  God,  the  true  God.  And  argu- 
ments for  his  divinity  might  be  derived  from  his  mira- 
cles— from  his  glorious  work  of  redemption — from  the 
worship  and  obedience  demanded,  and  from  his  being 
appointed  the  Judge  of  the  quick  and  the  dead — of 
angels  and  of  men.  But  it  is  deemed  unnecessary  to 
deduce  arguments  from  all  these  topics,  a?  vhat  has 
been  said  is  sufficient. 


CHAPTER  IX. 

PERSONALITY    OF    THE    HOLY    SPIRIT 

The  Divinity  of  the  Holy  Spirit  may  be  established 
by  arguments  of  the  same  kind  as  have  been  adduced 
in  support  of  the  Deity  of  the  Son ;  but  it  does  not 
seem  necessary  to  go  over  the  same  ground  again ; 
especially,  as  at  the  present  there  are  none,  as  far  as 
we  know,  who  maintain  that  the  Holy  Spbit  is  a 
created  being.  Anti-trinitarians  of  the  present  day. 
admit  that  the  Spirit  is  divine,  but  not  a  distinct  per- 
son from  the  Father.  As  the  spirit  of  a  man  is  the 
man  himself,  so  they  think  that  the  Spirit  of  God  is 
God,  or  the  wisdom  or  power  of  God.  Another  rea- 
son why  it  is  not  necessary  now  to  enter  into  an 
elaborate  argument  to  establish  the  divinity  of  the 
Spirit  is,  that  reason  makes  no  greater  objection  to  a 
Trinity  than  a  duality  in  the  Godhead.  If  the  proofs 
of  the  deity  of  the  Son  are  conclusive,  the  same  kina 
of  evidence  will  readily  be  received  in  favour  of  a 
third  person.  We  shall,  therefore,  occupy  the  space 
which  can  be  allotted  for  this  point,  to  a  considera- 


PERSONALITY    OF    THE    HOLY    SPIRIT.  51 

tion  of  the  proofs  of  the  distinct  personality  of  the 
Holy  Spirit.  And  here  the  reader  will  recollect  the 
observations  made  respecting  the  sense  in  which  the 
word  person  is  used,  when  applied  to  the  divine 
essence.  We  do  not  pretend  that  we  are  able  to 
form  definite  and  clear  conceptions  on  this  subject. 
Among  creatures,  where  we  find  an  intelligent,  vol- 
untary agent,  we  call  that  being  a  person.  And  sucli 
persons  are  spoken  of  by  proper  names,  and  by  per- 
sonal pronouns,  which  are  used  instead  of  the  name. 
John  is  possessed  of  reason  and  will,  and  he  pursues 
such  objects  as  are  agreeable  to  his  taste.  John  is  a 
person.  Every  one  who  is  constituted  like  John, 
however  he  may  difl^er  from  him  in  other  respects,  is 
also  called  a  person.  We  find  in  Scripture  three,  to 
whom  divine  attributes  and  works  are  ascribed,  and 
each  of  whom  has  an  appropriate  name,  and  is  fre- 
quently represented  as  acting,  feeling,  and  speaking ; 
and  to  each  of  these  the  pronouns  used  in  reference 
to  persons  are  often  applied.  And  they  are  not  dif- 
ferent names  of  the  same  person,  because  they  are, 
in  a  number  of  cases,  all  mentioned  in  the  same  sen- 
tence ;  and  they  are  represented  as  speaking  to  each 
other,  and  as  sending  or  promising  to  send  another. 
And  there  are  appropriate  acts  ascribed  to  each.  It 
cannot  be  supposed,  that,  if  the  Holy  Spirit  were  not 
a  distinct  person,  this  mode  of  speaking  of  him, 
in  the  Holy  Scriptures,  would  be  kept  up  whenever 
he  is  mentioned.  Sometimes,  by  a  lively  figure, 
that  which  is  not  a  person  is  personified,  and  intro- 
duced as  thinking,  feeling,  seeing,  hearing,  and  speak- 
ing ;  but  no  one  is  ever  deceived  by  this  liberty  of 
speech;  but  if  this  personification  were  kept  up 
whenever  this  inanimate,  unintelligent  being  was 
mentioned,  it  would  tend  only  to  confusion  and  error 


52  PERSONALITY    OP    THE    HOLY    SPIRIT. 

But  this  is  never  done  in  regard  to  such  beings  as 
are  not  possessed  of  inteUigence. 

Let  it  then  be  kept  distinctly  in  view,  that  the 
Holy  Spirit  is  either  a  person,  or  a  divine  attribute, 
as  none  now  are  found  maintaining  that  the  Holy 
Spirit  is  a  creature ;  and  if  he  were,  he  would  still 
be  a  person.  What  we  now  wish  to  establish  is,  the 
distinct  personality  of  the  Holy  Spirit. 

The  personality  of  the  Paraclete,  who  is  the 
Holy  Ghost,  is  exceedingly  manifest  from  the  Avords 
of  Christ,  where  he  promises  to  pray  the  Father  to 
send  the  Holy  Spirit,  (John  xiv.  16,  17,)  where  the 
personal  pronoun  is  used  to  designate  the  Holy  Ghost, 
no  less  than  six  times,  in  two  verses.  "  And  I 
will  pray  the  Father,  and  he  shall  give  you  another 
Comforter,  that  he  may  abide  with  you  forever: 
Even  the  Spirit  of  truth,  whom  the  world  cannot 
receive,  because  it  seeth  him  not,  neither  knoweth 
him :  but  ye  know  him ;  for  he  dwelleth  with  you, 
and  shall  be  in  you.''  And  again,  in  the  26th  verse, 
"  But  the  Comforter,  (Paraclete,)  which  is  the  Holy 
Ghost,  whom  the  Father  will  send  in  my  name,  he 
shall  teach  you  all  things,"  &c.  Also,  in  chap.  xvi. 
7 — 14.  "  Nevertheless  I  tell  you  the  truth ;  it  is  ex- 
pedient for  you  that  I  go  away;  for  if  I  go  not 
away,  the  Comforter  will  not  come  unto  you;  but 
if  I  depart,  I  will  send  him  unto  you.  And  when 
he  is  come,  he  will  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgmei^:  Of  sin,  because 
they  believe  not  on  me ;  of  righteousness,  because 
I  go  to  my  Father,  and  ye  see  me  no  more  ;  of  judg- 
ment, because  the  prince  of  this  world  is  judged.  I 
have  yet  many  things  to  say  unto  you,  but  ye  cannot 
bear  them  now.  Howbeit,  when  he,  the  Spirit  of 
truth,  is  come,  he  will  guide  you  into  all  truth :  for 


PERSONALITY    OP    THE    HOLY    SPIRIT.  53 

he  shall  not  speak  of  himself;  but  whatsoever  he 
shall  hear,  that  shall  he  speak :  and  he  will  shew 
you  things  to  come.  He  shall  glorify  me  :  for  he 
shall  receive  of  mine,  and  shall  shew  it  unto  you." 
In  this  last  passage, the  personal  pronoun  is  applied 
to  the  Holy  Spirit, nearly  a  dozen  times.  And  there 
is  a  peculiar  force  in  the  original,  which  cannot  be 
preserved  in  English.  The  Greek  word  for  Spirit  is 
of  the  neuter  gender,  but  the  inspired  writer,  instead 
of  making  use  of  a  pronoun  of  the  corresponding 
gender,  constantly  uses  the  pronoun  of  the  mascu- 
line gender.  No  conceivable  reason  can  be  assigned 
for  this,  except  that  the  Spirit  is  really  a  person,  a 
divine  person,  and  therefore  should  be  represented 
by  the  masculine  pronoun. 

How  would  it  sound  to  attribute  to  any  divine  at- 
tribute, or  operation,  what  is  ascribed  to  the  Holy 
Spirit,  throughout  the  Scriptures  ?  "I  will  pray  to 
the  Father,  and  he  will  send  his  wisdom,  and  he 
shall  teach  you  all  things.  He  will  not  speak  of 
himself,  but  he  will  take  of  mine  and  shew  it  unto 
you.  And  when  wisdom  is  come,  he  will  convince 
the  world  of  sin,  of  righteousness,  and  judgment.  '^ 
"  Why  hath  Satan  filled  thine  heart  to  lie  unto  Wis- 
dom.^" "He  that  blasphemeth  against  Wisdom,  it 
shall  never  be  forgiven  him,  neither  in  this  world,  nor 
in  that  which  is  to  come."  "As  Wisdom  said  by  Da- 
vid." "Wisdom  said,  separate  me  Barnabas  and  Saul 
to  the  work  to  which  I  have  appointed  them."  "  I 
baptize  you  in  the  name  of  the  Father,  Son,  and 
Wisdom."  "  The  grace  of  our  Lord  Jesus  Christ,  the 
love  of  God,  and  the  communion  of  Wisdom,  be  with 
you  all."  The  same  incongruity,  or  rather  absurdity, 
would  follow  from  substituting  any  other  word  ex- 
5* 


54  PERSONALITY    OF    THE    HOLY    SPIRIT. 

pressive,  not  of  a  person,  but  an  attribute,  or  an  in- 
fluence, or  operation,  for  the  name  of  Holy  Ghost, 
or  Holy  Spirit,  in  all  the  places  where  it  occurs.  We 
never  can  receive  the  Sacred  Scriptures  as  a  certain 
rule  of  faith,  intended  to  guide  all  classes  of  people, 
without  admitting  that  the  Holy  Spirit  is  spoken  of 
as  a  person.  It  is  true,  there  are  passages  in  which, 
if  there  were  no  others,  we  might  be  led  to  suppose 
that  the  Spirit  was  a  gift,  or  divine  influence  shed  on 
the  minds  of  men ;  but  all  these  texts  can  be  much 
more  easily  explained,  so  as  to  harmonize  with  those 
which  ascribe  personal  acts  to  the  Holy  Spirit,  than 
those  be  reconciled  to  the  hypothesis  that  the  Spirit 
is  an  attribute,  or  an  influence.  When  we  read  of 
the  Spirit  dwelling  in  us,  being  given  without  mea- 
sure, being  quenched,  &c.,  it  is  easy  to  understand 
that  the  operations  and  influences  of  this  divine  agent 
are  intended. 

We  conclude  then,  that,  according  to  a  fair  inter- 
pretation of  the  Holy  Scriptures,  there  are  three  per- 
sons, each  being  made  known  by  a  distinct  name, 
and  to  each  operations  and  offices  ascribed,  which 
are  peculiar ;  and  yet,  in  all  works,  there  is  a  perfect 
concurrence  of  three  distinct  agents.  And  as  we 
have  clear  evidence,  that  there  is  one  God,  and  none 
beside,  and  as  to  each  of  the  three,  divine  attributes 
are  ascribed  in  Scripture,  these  three  must  be  one 
God,  although  in  what  way  they  are  one  and  three 
we  do  not  know,  and  do  not  pretend  to  explain.  It 
is,  however,  no  greater  mystery  than  God's  eternity, 
self-existence,  and  omnipresence.  All  we  need  to 
know  is,  what  God  hath  declared  in  his  word.  Hath 
Christ  said,  "  I  and  my  Father  are  one,''  and  shall 
we  not  believe  it,  although  we  cannot  understand  nor 
explain  how  they  are  one  ?     Christ  says,  "  He  that 


PERSONALITY    OF    THE    HOLY    SPIRIT.  55 

hath  seen  me,  hath  seen  the  Father."  Here  are 
two,  -the  Father  and  the  Son,  and  yet  they  are 
so  identified,  that  he  that  hath  seen  the  one, 
hath  seen  the  other  also.  Here  is  a  fact  plainly 
stated ;  this  we  are  bound  to  believe ;  but  how 
this  can  be,  or  what  is  the  nature  of  this  union, 
we  are  not  required  to  understand,  or  to  believe 
any  thing  respecting  its  nature.  And  if  the  Fa- 
ther and  the  Son  are  one  God,  the  Holy  Spirit, 
to  whom  divine  attributes  and  works  are  also  as- 
cribed, must  be  one  with  the  Father  and  the  Son. 
Indeed,  Unitarians  admit  this  now.  They  agree 
that  the  Holy  Spirit  is  God  himself.  His  person- 
ality, however,  they  deny.  But  we  have  proved 
that  the  Holy  Spirit  is  a  person,  because  he  is 
constantly  spoken  of  as  performing  the  acts  which 
none  but  a  person  can  perform.  Let  it  be  ad- 
mitted, that  the  word  persoriy  in  application  to 
the  Spirit,  must  not  be  taken  in  the  same  pre- 
cise, definite  sense,  as  when  applied  to  men  and 
angels.  The  Spirit  searches — the  Spirit  understands 
— the  Spirit  speaks — the  Spirit  calls  and  appoints 
to  the  ministry — the  Spirit  reproves,  teaches,  guides,  , 
comforts,  intercedes,  inspires,  sanctifies — sheds  abroad 
the  love  of  God.  The  Spirit  witnesses  with  our 
spirits  —  the  Spirit  quickens  —  the  Spirit  may  be 
grieved — may  be  sinned  against,  distinctly  from  sins 
against  the  Son. 

What  an  adorable  being  is  the  Triune  God  !  How 
gloriously  mysterious  in  his  being,  attributes,  opera- 
tions, and  personal  acts  !  How  little  are  we  capable 
of  knowing  of  this  infinite  Being.  "  None  by  search- 
ing can  find  out  the  Almighty  to  perfection."  Where 
the  feelings  of  the  heart  are  right,  the  incomprehen- 


56  PEUSONALITY    OF    THE     HOLY    Sl'lUIT. 

sible  nature  of  the  divine  existence  causes  no  obstruc- 
tion to  genuine  devotion.  Indeed,  the  soul  of  man 
is  so  constituted  as  to  require  an  incomprehensible 
Being  as  the  object  of  worship.  Profound  adoration 
is  the  very  feehng  which  corresponds  with  this  attri- 
bute. Were  it  not  so,  the  angels  in  heaven  would 
be  perplexed  and  unhappy ;  for  the  more  is  known 
of  God,  the  more  mysteries  are  perceived  in  the 
divine  character.  "Clouds  and  darkness  are  around 
about  him,  but  justice  and  judgment  are  the  habi- 
tation of  his  throne."  lie  is  also  represented  as 
"dwelling  in  light  which  is  inaccessible,"  and  to 
which  no  mortal  can  approach.  How  condescending 
is  God  to  furnish  us  with  an  object  of  worship  in  our 
own  nature,  where  the  attributes  of  Deity  shine  forth 
in  the  face  of  a  man  like  ourselves.  This  is  truly 
the  grand  mystery  of  Godliness;  "God  manifest  in 
the  ilesh  ;"  "  the  fulness  of  the  Godhead  dwelling 
in  Christ ;"  so  that  he  is  both  God  and  man  in  the 
same  person.  And  perhaps  this  mode  of  exhibiting 
the  divine  attributes  in  humanity  may  be  of  unspeak- 
able importance  to  all  intelligent  creatures  in  heaven. 
It  may  have  given  them  an  opportunity  of  knowing 
much  more  of  God  than  they  ever  knew  before,  or 
could  know  in  any  other  way.  The  doctrine  of  re- 
demption is  not  only  useful  to  the  redeemed,  but  to 
all  the  hierarchy  of  heaven.  No  creature  can  know 
any  thing  of  tlie  nature  of  God  but  what  he  is  pleased 
to  reveal ;  and  the  method  by  which  he  makes  him- 
self known,  is  by  his  works  and  dispensations.  No 
creature  can  penetrate  the  divine  essence,  and  search 
the  deep  things  of  God.  That  the  Son  knows  the 
Father,  as  he  is  known  by  him,  furnishes  a  conclu- 
sive argument  of  his  divinity.  And  that  ttie  S])irit 
scarchctli  the  de(;p  things  of  God,  is  also  a  sure  argu- 
ment of  his  divinity. 


CREATION.  67 


CHAPTER   X. 


CREATION. 


The  first  information  which  the  Bible  gives  us,  is  of 
the  creation  of  all  things  out  of  nothing,in  the  space  of 
six  days.  No  other  book  gives  any  satisfactory  ac- 
count of  the  creation  of  the  world,  or  of  the  origin  of 
the  human  race.  The  liible  does  not  profess  to  inform 
us  Avhen  the  substance  of  the  heavens  and  the  earth, 
was  created  ;  but  it  assures  us  that  it  had  a  beginning, 
and  that  God  was  its  creator.  When  the  time  arrived 
for  the  creation  of  man  upon  the  earth,  the  confused 
and  shapeless  mass  which  was  covered  with  darkness, 
under  the  forming  and  creative  agency  of  the  Almighty, 
began  to  assume  a  new  appearance.  And  the  circcts 
produced  were  not  wrought  instantly,  but  day  after 
day,  for  six  consecutive  days.  On  the  first  day,  light 
was  created,  for  God  said  "  Let  there  be  light,  and 
there  was  light."  On  the  second  day,  God  formed  the 
firmament  or  atmosphere,  which  separated  between 
the  water  in  the  seas,  and  that  held  suspended  in  the 
clouds,  or  invisibly  in  the  air.  On  the  third  day,  the 
waters  were  collected  into  the  basin  prepared  for  them, 
and  were  separated  from  the  earth  or  dry  land,  which 
now  became  visible  ;  and  on  this  day,  also,  the  earth 
was  planted  with  every  kind  of  herb  yielding  seed,  and 
tree  yielding  fruit  after  their  kinds  respectively,  with 
the  power  of  propagating  their  species.  On  the  fourth 
day,  the  luminaries  of  heaven  were  formed,  or  then 
began  to  slnne  upon  the  earth ;  the  sun  to  rule  the  day, 


58  CREATION. 

and  the  moon  to  rule  the  night;  and  also  the  stars.  If 
it  be  asked  how  Hght  could  exist  and  form  the  day,  be- 
fore the  creation  of  the  sun,  it  must  be  confessed  that 
our  knowledge  of  the  elements  of  matter  is  very  indis- 
tinct and  imperfect.  The  question  proceeds  on  the  sup- 
position that  light  is  a  substance  which  comes  out  of  the 
sun  by  emanation :  but  it  is  much  more  reasonable  to 
believe,  that  light  is  nothing  more  than  a  certain  con- 
dition of  a  widely  diffused  fluid,  which  when  excited 
produces  in  us  the  sense  of  sight;  just  as  another  fluid 
when  agitated,  by  its  undulations  produces  in  us  the 
sense  of  hearing.  On  this  subject  we  assert  nothing; 
but  if  the  theory  mentioned  will  remove  the  difliculty, 
it  is  a  proper  answer  to  the  question.  But  even  if  the 
sun  were  a  body  of  hght,  the  substance  of  light  might 
have  been  created  before  it  was  conglomerated  into  one 
great  body ;  or,  the  sun  might  not  have  been  visible  till 
the  fourth  day.  On  the  fifth  day,  the  water  and  air 
were  replenished  with  living  inhabitants,  with  constitu- 
tions, instincts,  and  senses,  exactly  suited  to  the  element 
in  which  they  were  placed.  On  the  sixth  day,  the  earth 
was  stocked  with  beasts,  and  reptiles  of  every  species. 

And,  finally,  a  council  was,  as  it  were,  called  in 
heaven,  when  the  crowning  work  of  creation  was 
about  to  be  produced  ;  that  is,  the  adorable  Trinity 
deliberated,  speaking  after  the  manner  of  men.  "  And 
God  said.  Let  us  make  man  in  our  image,  and  after 
our  hkeness,  and  let  them  have  dominion  over  the 
fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over 
the  cattle,  and  over  all  the  earth,  and  over  every 
thing  that  creepeth  on  the  earth.'' 

As  God  is  a  spirit,  and  has  no  bodily  parts,  what  is 
here  said  of  his  "  image  and  likeness"  must  relate  to 
his  spiritual  and  moral  nature.  As  man  was  created 
an  immortal,  intelligent  spirit,  in  this  respect,  he  bears 


CREATION.  59 

a  resemblance  to  his  Creator ;  but  we  have  stronger 
evidence  for  referring  these  words  to  the  moral  image 
of  God.  For  the  apostle  Paul,  when  speaking  of  the 
renewal  of  man  in  the  image  of  God,  makes  it  to  con- 
sist in  "  righteousness  and  true  holiness,"  (Eph.  iv.  24.) 
And,  in  another  place,  he  makes  this  image  to  consist 
in  "  knowledge :""  And  have  put  on  the  new  man 
which  is  renewed  in  knowledge,  after  the  image  of  Him 
that  created  him,''  in  which  last  words, there  is  a  plain 
reference  to  the  history  of  man's  creation,in  Genesis. 

But,  as  it  was  not  judged  to  be  good  that  man 
should  be  alone,  his  Creator,  in  great  Idndness,  formed 
for  him  a  suitable  companion,  a  woman  taken  from  his 
own  side,  a  help  meet  for  him,  and  the  mother  of  all 
living.  To  the  man  was  given  the  name,  Adam,  the 
import  of  which  is  "red,"  and  to  the  woman  the  name 
Eve,  which  signifies  "  living.'^ 

God  pronounced  all  that  he  had  created  "  good," 
"  very  good."  Nothing  imperfect  ever  came  from  the 
hands  of  God.  All  creatures  were  not  made  equal  •, 
and  in  respect  to  constitution  some  are  more  perfect 
than  others ;  but  every  thing  is  perfect  in  its  kind.  In 
creation,  as  far  as  it  is  subjected  to  our  view,  there  is  a 
beautiful  gradation  of  creatures  from  the  most  exalted 
angel  down  to  the  minutest  atom ;  and  among  anima- 
ted creatures  there  is  a  scale  of  perfection,  according  to 
which  one  living  creature  rises  above  another  by  al- 
most insensible  degrees.  And  among  the  creatures 
there  is  observable  a  mutual  dependence  of  one  upon 
another ;  and  in  the  whole  there  is  an  astonishing  har- 
mony ;  or  if  there  should  be  the  appearance  of  disorder 
and  confusion  in  some  things,  it  must  be  attributed  to 
our  ignorance ;  for  as  far  as  we  can  understand  the 
works  of  God,  every  thing  seems  to  be  in  its  proper 
place,  and  governed  by  laws  adapted  to  its  nature. 


60  GOOD    ANGELS. 


CHAPTER   XI. 


GOOD    ANGELS. 


Although  reason  cannot  assure  us,  that  there 
are  in  the  universe  creatures  of  an  order  supe- 
rior to  man ;  yet  all  analogy  is  favourable  to  such 
a  doctrine.  As  we  find  that  below  the  human 
race,  there  is  a  gradation  of  animated  beings,  down 
to  the  lowest  forms  of  organized  life,  it  would 
be  strange  indeed,  if  the  infinite  space  above  man 
should  be  entirely  unoccupied.  And  as  the  Deity 
is  a  pure  spirit,  without  bodily  parts,  it  would 
seem  reasonable  to  think,  that  he  has  made  some 
species  of  creatures,  of  a  purely  spiritual  essence. 
These  remarks  are  made,  because  Rationalists  are 
generally  disposed  to  deny  the  real  existence  of  angels; 
whereas,  professing  to  be  guided  by  reason,  they  ought 
readily  to  receive  this  doctrine,  which  is  so  clearly  re- 
vealed in  the  Bible.  It  may  properly  be  mentioned 
here,  that  Jews,  Mohammedans,  and  Pagans,  all  con- 
cur in  believing  in  a  species  of  creatures  of  nobler  ca- 
pacities than  belong  to  the  human  race.  This  almost 
universal  agreement,  is  probably  derived  from  an- 
cient tradition ;  but  if  from  the  suggestions  of  reason, 
it  is  still  favourable  to  the  doctrine  of  Scripture,  on 
this  subject. 

The  word  translated  angel  properly  means,  a 
messenger.  It  is,  therefore,  frequently  applied  to 
human  beings,  in  which  cases  it  is  literally  translated 
messenger.    And  not  only  so,  but  we  have  abun- 


GOOD    ANGELS.  61 

dant  proof,  that  the  word  is  also  used  to  designate 
the  Son  of  God,  the  angel  that  appeared  to  Abraham, 
and  is  expressly  called  Jehovah  ;  also,  the  same  that 
spoke  to  Moses  from  the  burning  bush,  and  said,  I  am 
the  God  of  Abraham,  Isaac,  and  Jacob  ;  who  is  also 
called  an  angel.  This  is  the  angel  who  led  the  Israel- 
ites through  the  wilderness  by  a  fiery  pillar  and  pro- 
tecting cloud,  and  often  appeared  to  them  in  glory,  at 
the  tabernacle.  This  was  the  angel,  in  whom  was 
"  the  name  of  Jehovah,'^  and  who  is  called  by  Malachi, 
"the  messenger,''  or  "angel  of  the  Covenant.'' 

Many  theologians  have  also  maintained,  that  Mi- 
chael the  Archangel  was  not  a  created  being,  but  the 
Son  of  God  ;  for  this  opinion,  however,  the  reasons  are 
not  conclusive  :  yet  there  is  no  propriety  in  speaking 
of  archangels,  for  only  one  is  ever  mentioned  in  the 
Holy  Scriptures. 

There  can  be  no  doubt  that  angels  are  created  be- 
ings, although  we  are  not  informed  when  they  were 
brought  into  existence.  It  is  probable,  however,  that 
the  whole  universe,  with  all  the  various  species  of  be- 
ings, was  produced  at  once,  since  the  whole  appears 
to  form  one  grand  system.  But  we  must  not  pretend 
to  be  wise  above  what  is  written. 

Angels  are  moral  agents  and  accountable  beings,  or 
they  could  not  be  holy,  and  could  not  have  sinned,  as 
many  of  them  have  done.  They  were  doubtless, 
placed  when  created,  in  a  state  of  probation,  as  man  was. 
Indeed,  every  rational  creature,  made  under  a  moral 
law,  is  naturally  in  a  state  of  probation;  that  is,  obedi- 
ence is  required  of  him,  and  a  reward  promised,  and  a 
penalty  threatened  in  case  of  disobedience.  All  creatures 
are  mutable,  and,  therefore,  all  creatures,  however  ex- 
alted, are  capable  of  sinning  when  left  to  themselves. 
Unless  God,  in  infinite  kindness  and  condescension, 

6 


62  GOOD     ANGELS. 

limited  the  period  of  probation,  it  would  last  forev- 
er; as  forever,the  creature  left  to  himself  would  be  liable 
to  sin :  but  it  has  pleased  the  goodness  of  God  to  limit 
the  probation  of  his  moral  subjects  to  a  certain  period, 
probably  short,  after  which,those  who  stand  the  trial 
and  retain  their  integrity,  are  confirmed  in  a  state  of 
immutable  holiness  and  happiness.  Those  angels  who 
kept  their  first  estate,  and  resisted  the  temptation  by 
which  many  of  their  companions  were  seduced  from 
their  allegiance,  are  not  only  called  "  holy  angels,'^  but 
"  elect  angels."  What  proportion  of  the  number  fell 
is  not  revealed ;  though  the  Romanists  pretend  to  de- 
termine this  and  many  other  points,  for  which  they 
have  no  authority  from  Scripture.  The  number  of 
good  angels,  we  know,  is  very  great.  Christ  said,  that 
he  could  pray  to  his  Father,  and  he  would  send  to  his 
aid  more  than  twelve  legions  of  angels;  which  would 
be  more  than  seventy  thousand.  And  at  the  birth  of 
pur  Saviour,  there  were  present  with  the  Shepherds,  a 
great  multitude  of  the  heavenly  host.  And  in  the  book 
of  Daniel  and  of  the  Revelation,  we  read  of  "  thou- 
sands of  thousands  and  ten  thousand  times  ten  thou- 
sand." And  in  the  xii.  chapter  of  the  Hebrews,  the 
apostle  speaks  of  "an  innumerable  company  of  angels." 

They  are  possessed  of  wisdom  and  intelligence  supe- 
rior to  that  of  man,  and  continually  contemplate  the 
divine  glory  as  manifested  in  the  work  of  creation ; 
and  especially,  in  the  work  of  redemption.  "  Which 
things,"  says  Peter,  "  the  angels  desire  to  look  into." 
And  in  the  Revelation  of  John,  they  are  represented 
as  encircling  the  throne  of  the  Almighty,  and  ascribing 
unto  Him  that  sitteth  on  the  throne  and  to  the  Lamb, 
"  power,  and  riches,  and  wisdom,  and  honour,  and 
glory,  and  blessing." 

That  the  angels  are  guardians  of  the  children  of  God, 


GOOD    ANGELS.  63 

is  clearly  taught  in  the  Holy  Scriptures.  "  The  angel 
of  the  Lord  encampeth  around  them  that  fear  Him 
and  delivereth  them.  (Ps.  xxxix.  7.)  "For  He  shall 
give  his  angels  charge  over  thee,  to  keep  thee  in  all 
thy  ways.  They  shall  bear  thee  up  in  their  hands, 
lest  thou  dash  thy  foot  against  a  stone."  (Ps.  xci.  11, 
12.)  And  it  seems  to  be  intimated  by  our  Saviour  that 
particular  angels  have  the  charge  of  individuals  ;  for 
when  speaking  of  children  that  beUeve,  he  says, 
"  Take  heed  that  ye  despise  not  one  of  these  little 
ones,  for  I  say  unto  you,  that  in  heaven,  their  angels 
do  always  behold  the  face  of  my  Father  who  is  in 
heaven."  (Matt,  xviii.  10.)  But  whether  every 
saint  has  an  angel  to  attend  him  alone,  is  not  revealed, 
and  the  thing  is  not  probable :  for  aught  we  know, 
one  guardian  angel  may  be  sufficient  for  many  indi- 
viduals. Neither  is  it  necessary  to  suppose,  that 
guardian  angels  are  always  present  with  their  wards : 
it  is  sufficient  that  they  frequently  visit  them.  And  it 
would  seem  clear  from  Scripture,  that  all  the  holy 
angels  are  occupied  in  this  service  ;  for,  in  the  epistle 
to  the  Hebrews,  we  read,  "  Are  they  not  all  minister- 
ing spirits  sent  forth  to  minister  to  them  who  shall  be 
heirs  of  salvation.'"  (Heb.  i.  14.)  The  Romanists, 
indeed,  confine  this  ministry  to  the  very  lowest  of  the 
nine  orders  of  their  celestial  hierarchy ;  but  for  their 
doctrine,  they  have  no  solid  foundation ,  and  it  is  re- 
futed by  the  declaration  of  our  Lord,  already  quoted, 
that  the  guardian  angels  of  the  little  ones  who  believe, 
do  always  behold  the  face  of  God  in  heaven.  These 
must,  therefore,  be  of  the  highest  order ;  and  the  word 
angels,  in  the  New  Testament,  is  a  general  term, 
comprehending  all  orders. 

This  leads  us  at  once  to  the  inquiry,  whether  there 
arc  different  ranks  and  orders  of  good  angels.    While 


64  BAD     ANGELS. 

we  reject  the  hierarchy  of  the  Romish  priests,  wliich 
has  no  foundation  in  Scripture,  we  cannot  but  admit, 
that  according  to  the  testimony  of  Paul,  there  are  sev- 
eral ranks,  or  orders  of  angels,  but  how  they  differ 
from  one  another,  we  cannot  tell.  All  we  know  is, 
that  the  names  by  which  they  are  designated  and  dis- 
tinguished, import  high  station  and  great  power  and 
dignity.  They  are  called,  "  thrones,  dominions,  prin- 
cipalities, and  powers ;"  but  exalted  as  they  are,  the 
Son  of  God  is  declared  to  be  their  Creator. 

As  the  word  "  angel"  signifies  a  messenger,  some 
are  of  opinion,  that  the  "  spirits  of  the  just  made  per- 
fect" may  be  of  the  number  employed  in  missions  to 
the  earth  ;  and  especially  as  guardians.  But  nothing 
of  this  kind  can  be  learned  from  the  Sacred  Scriptures. 


CHAPTER    XII. 


BAD    ANGELS. 


There  is  an  evil  being,  often  mentioned  in  Scripture, 
both  in  the  Old  and  New  Testament,  called  Satan,  the 
devil,  and  Beelzebub,  and  by  other  significant  names. 
But  he  is  always  spoken  of  as  one :  the  original 
Greek  for  devil  (Ata/^oXos)  never  being  found  in  the 
plural,  to  signify  devils ;  though  the  plural  is  used  in 
the  New  Testament  for  slanderers.  It  is  true,  the 
word  devils,  in  the  plural,  is  often  read  in  our  ver- 
sion ;  but  the  original  thus  translated,  is  an  entirely 
different  word,  and  would  more  properly  be  rendered 
demons.    From  this  some  have  been  disposed  to 


BAD     ANGELS.  65 

maintain,  that  these  demons  were  of  an  entirely  dif- 
ferent nature  from  the  person  called  Diabolus  and 
Satan;  and  some  have  conjectured  that  they  were 
the  departed  spirits  of  wicked  men.  Biit  there  is 
little  foundation  in  the  Scriptures  for  these  conjec- 
tures. Satan  is  no  doubt  greatly  superior  to  all  the 
other  evil  spirits ;  but  whether  of  a  different  species 
we  cannot  tell.  One  individual  of  the  same  species 
may  be  endowed  with  powers  far  above  the  rest. 
An  opinion  which  has  more  probability  is,  that  Sa- 
tan, in  a  state  of  innocence,  was  an  archangel,  or 
prince  over  a  large  number  of  the  celestial  host ;  and 
that  by  his  influence,  those  subject  to  his  authority 
were  seduced  from  their  allegiance,  and  fell  with 
him  in  the  same  transgression.  For  he  is  still  called 
"  the  prince  of  the  devils" — "  the  god  of  this  world,'' 
"the  prince  of  the  power  of  the  air,"  "the  spirit 
that  worketh  in  the  children  of  disobedience,"  "  the 
adversary  that  goeth  about  seeking  whom  he  may 
devour."  And,  what  comes  nearer  to  the  point,  we 
read  of  hell  being  originally  prepared  for  "  the  devil 
and  his  angels."  And  as  we  know  that  evil  spirits 
are  very  numerous,  we  may  infer,  that  they  are  all 
in  subjection  to  this  prince  of  darkness ;  whether  wil- 
lingly, or  unwillingly,  it  would  be  vain  to  inquire. 
And  this  will  account  for  what,  to  many  has  appeared 
difficult  to  be  understood,  how  Satan  can  tempt  so 
many  persons,  all  over  the  world,  at  once ;  it  would 
seem,  at  first  view,  that  he  is  omnipresent.  But 
if  he  has  at  his  command  thousands  of  emissaries,  or 
even  if  this  host  of  evil  spirits  act  independently  of 
him,  the  difficulty  will  be  removed.  It  ought,  how- 
ever, to  be  remembered,  that  a  spirit  can  pass  from 
place  to  place  more  rapidly  than  the  light;  and 
Satan  may  be  carrying  on  his  temptations  in  America 

6* 


66  BAD    ANGELS. 

this  moment,  and  the  next  he  may  be  in  Europe, 
and  then  in  Africa  or  Asia,  and  back  again,  in  the 
twinkUng  of  an  eye. 

The  Scriptures  make  it  certain,  that  our  first  parents 
were  seduced  by  the  devil,  in  the  form  of  the  ser- 
pent ;  and  that  the  curse  denounced  on  the  serpent 
related  chiefly  to  him.  In  the  book  of  Revelation, 
he  is  called  "  that  old  serpent  the  devil ;"  and  by  our 
Lord  it  is  declared,  that  "  he  was  a  murderer  from 
the  beginning,'^  and  "  a  liar  and  the  father  of  it,'' 
which  can  have  no  other  reference  than  to  the  bring- 
ing death  on  our  first  parents,  and  their  posterity ; 
and  to  the  lie — the  first  ever  told  in  this  world — by 
which  he  deceived  the  woman,  when  he  said,  "  Thou 
shalt  not  surely  die."  And  for  these  reasons  he  is 
called  "a  murderer,"  and  "the  father  of  lies." 

How  great  his  malice  is  against  the  people  of  God, 
and  what  injuries  he  would  inflict  upon  them,  if 
permitted,  may  be  learned  from  the  book  of  Job. 

At  the  advent  of  our  Saviour,  he  seems  to  have 
been  let  loose  in  an  unusual  manner  ;  for  "  the  Son  of 
God  was  manifested  to  destroy  the  works  of  the 
devil,"  and  therefore  the  powers  of  darkness  were 
permitted  to  exert  their  malice  and  cunning,  in  a  de- 
gree greater  than  at  any  other  period.  As  Christ 
came  to  accomplish  a  salvation  which  the  first  Adam 
had  failed  to  secure,  there  was  a  propriety  in  his 
being  exposed  to  the  temptations  of  the  same  adver- 
sary who  had  overcome  our  first  representative. 
Accordingly  Satan  made  an  insidious  attack  on  our 
Lord,  as  soon  as  he  came  up  from  the  waters  of  bap- 
tism ;  and  he  was  led  into  the  wilderness  by  the 
Spirit  for  this  very  purpose.  But  in  this  assault,  he 
was  completely  repulsed ;  and  when  our  Substitute 
died  on  the  cross,  which  Satan  had  brought  about 


BAD    ANGELS.  67 

by  entering  into  Judas,  the  serpent's  head  was  com- 
pletely bruised  by  the  Seed  of  the  woman,  whilst  he 
could  do  no  more  than  bruise  the  heel  of  the  God- 
man  Mediator.  In  the  view  of  this  victory,  Christ 
said,  on  a  certain  occasion,  "  I  saw  Satan  as  light- 
ning fall  from  heaven."  And  again,  "  Now  is  the 
prince  of  this  world  judged." 

Whilst  Christ  was  on  earth  many  persons  were 
possessed  of  demons,  who,  entering  into  them,  agi- 
tated and  convulsed  their  bodies  in  a  very  hideous 
manner  ;  and  so  governed  the  bodies  of  the  miserable 
sufferers,  that  they  became  mere  instruments  of  the 
evil  spirits,  who  made  use  of  their  tongues  to  utter 
Avhat  the  demons  wished.  The  power  of  our  Saviour 
was  manifested,  frequently  and  triumphantly,  in 
ejecting  the  unclean  spirits  from  the  bodies  in  which 
they  had  taken  up  their  abode.  Sometimes,  many 
would  take  possession  of  one  person.  In  one  case, 
a  certain  demoniac,  upon  being  asked  his  name,  an- 
swered, '^Legion,  because  we  are  many."  And  in 
another  case,  seven  devils  were  cast  out  of  one  wo- 
man, who  became  eminent  for  her  tender  love  to  her 
Saviour.  And  our  Lord  mentions  a  case  where  a 
demon,  for  a  time,  left  the  person  possessed,  and 
wandering  about  in  dry  places,  and  finding  no  rest, 
said,  "  I  will  return  to  my  house,  whence  I  came 
out ;  and  taking  seven  other  spirits  more  wicked  than 
himself,  he  returned  and  found  his  house  ready  for 
him,  swept  and  garnished,  and  they  went  in  and 
dwelt  there ;  and  the  last  state  of  that  man  was 
worse  than  the  first." 

We  are  not  to  suppose  that  the  mere  demoniacal 
possession  of  a  person  was  a  crime ;  or,  that  what 
was  said  or  done  by  a  demoniac,  would  be  charged 
on  the  man  or  woman  possessed ;  but  these  possess- 


68  BAD    ANGELS. 

ions  were  probably  the  punishment  of  sins  which 
they  had  committed ;  or,  as  in  case  of  the  blind  man, 
"  that  the  works  of  God  might  be  manifest  in  them." 
Because  the  effects  produced  on  the  human  body  by 
these  possessions  greatly  resemble  certain  diseases, 
such  as  insanity  and  epilepsy,  to  which  the  human 
frame  is  subject,  some  learned  men  have  maintained, 
that  what  are  called  demoniacal  possessions  in  the 
New  Testament,  were  nothing  but  incurable  dis- 
eases, and  allege,  that  the  miracle  is  as  real  upon 
this  hypothesis,  as  on  the  other.  This  is  true ;  but 
the  objection  to  this  opinion  is,  that  it  undermines 
the  truth  of  the  Gospel  history.  If  nothing  more 
was  said  than  that  certain  demoniacs  were  healed, 
this  hypothesis  might  be  admitted.  For  we  read, 
that  among  others  who  were  healed  by  our  Saviour, 
were  lunatics,  and  yet,  no  educated  man  now  be- 
lieves that  madness  is  produced  by  the  moon.  But 
in  regard  to  demoniacal  possessions,  the  evangelists 
relate  conversations  which  passed  between  them  and 
our  Lord ;  and,  in  one  instance,  where  there  were 
many  in  one  man,  they  entreated  that  they  might 
not  be  sent  out  of  the  country,  but  should  be  permit- 
ted to  enter  into  a  numerous  herd  of  swine,  which 
were  on  the  mountain,  near  the  lake  ;  and  permission 
being  given,  the  herd  of  swine  ran  violently  down  a 
precipice  into  the  sea,  and  were  drowned.  If  all  this  is 
to  be  taken  as  a  mere  accommodation  to  Jewish  preju- 
dices, then  we  can  have  no  certainty  of  any  of  the 
facts  related  by  the  evangelists.  And,  indeed,  the 
censure  would  fall  back  on  our  Saviour  himself,  who 
continually  speaks  of  demoniacs  as  persons  really 
possessed  by  unclean  spirits.  And  as  a  further  proof 
of  the  reality  of  such  possessions,  it  may  be  remarked, 
that  the  demons  acknowledged  Christ  to  be  the  Son  of 


BAD    ANGELS.  69 

God ;  and  that  in  a  country  where  the  people  knew 
him  not,  and  begged  him  to  depart  from  their  coasts. 
It  is  expressly  said,  that  upon  the  approach  of  Jesus, 
the  demon  cried  out,  "  What  have  I  to  do  with  thee, 
Jesus,  thou  Son  of  God,  the  most  high?  I  adjure 
thee,  by  God,  that  thou  torment  me  not.'^  And  he 
asked  him,  "  What  is  thy  name  ?'^  and  he  answered, 
saying,  "  My  name  is  legion,  for  we  are  many.  And 
he  besought  him  much  that  he  would  not  send  them 
away  out  of  the  country.  Now  there  was  nigh  the 
mountains  a  great  herd  of  swine  feeding,  and  all  the 
devils  besought  him,  saying,  Send  us  into  the^swine, 
that  we  may  enter  into  them.  And  forthwith  Jesus 
gave  them  leave,  and  the  unclean  spirits  went  out 
and  entered  into  the  swine,  and  the  herd  ran  vio- 
lently down  a  steep  place,  and  perished  in  the  sea." 
Now,  if  any  one,  upon  a  careful  perusal  of  this 
narrative,  can  persuade  himself  that  these  were 
no  real  spirits,  but  that  it  was  simply  a  case  of 
insanity,  and  that  demons  are  introduced  in  accom- 
modation to  the  common  prejudices  of  the  Jews,  he 
will  have  adopted  a  principle  of  interpretation  which 
will  go  far  towards  subverting  the  whole  gospel 
history.  For,  why  may  it  not  be  as  reasonably  sup- 
posed, that  when  Christ  speaks  of  the  resurrection  of 
the  body,  or  of  a  future  judgment,  he  is  merely  utter- 
ing opinions  common  among  the  Pharisees,  the  pre- 
dominant sect  of  the  Jews  ?  In  answer  to  the  allega- 
tion, that  the  symptoms  were  precisely  the  same, 
as  of  diseases  which  are  still  often  met  with,  it  may 
be  replied  that  the  demons  might  be  permitted  to  pro- 
duce these  very  diseases,  as  we  know  that  these 
malignant  spirits  are  capable  of  producing  diseases 
of  any  kind,  if  permitted  without  restraint  to  ope- 
rate with  the  power  which  naturally  belongs  to  them, 


70  BAD    ANGELS. 

as  we  see  in  the  case  of  Job,  and  of  the  woman 
healed  by  our  Saviour,  on  the  Sabbath  day,  "  whom," 
said  he,  "  Satan  hath  bound,  lo !  these  eighteen  years." 
And,  in  some  of  these  diseases,  as  they  now  occur, 
we  know  too  Uttle  about  their  real  causes  to  make  it 
the  ground  for  argument.  Physicians  are  very  little 
acquainted  with  the  causes  of  diseases  of  every  spe- 
cies. All  they  can  ascertain  by  the  most  accurate 
examination  is,  the  disease  itself,  or  the  derangement 
of  some  part  of  the  human  system.  But  in  many 
cases,  they  can  acquire  no  knowledge  of  the  cause 
of  that  disorder ;  and  for  any  thing  we  know,  evil 
spirits  may  n-ow,  sometimes,  have  a  power  over 
the  bodies  of  men,  by  permission.  We  do  not  assert 
this  as  a  fact,  but  only  that  the  thing  is  not  impos- 
sible, nor  altogether  improbable. 

But  our  principal  concern  with  the  existence  of 
evil  spirits,  does  not  relate  to  their  power  to  injure 
the  body,  but  their  cunning  and  malice  in  tempting 
men  to  sin.  As  Satan  tempted  our  Lord,  so  he  did 
his  disciples.  He  took  complete  possession  of  Judas, 
by  his  consent,  and  induced  him  to  commit  the  most 
enormous  crime  on  record.  He  also  tempted  Peter, 
and  for  a  season  overcame  him,  and  had  he  not  been 
preserved  from  utter  apostasy,  by  the  intercession  of 
his  Lord,  we  have  reason  to  think  that  his  case  would 
have  been  as  desperate  as  that  of  Judas.  Christ 
says,  "  Simon,  Simon,  Satan  hath  desired  to  have 
you,  to  sift  you  as  wheat,  but  I  have  prayed  for 
thee,  that  thy  faith  fail  not."  And  when  Ananias 
and  Sapphira  were  guilty  of  an  enormous  crime,  in 
lying  to  the  Holy  Ghost,  Peter,  in  his  address,  said, 
"  Why  hath  Satan  filled  thy  heart  to  lie  unto  the 
Holy  Ghost?"  And  that  true  believers  have  to  en- 
dure a  severe  conflict  with  these  powers  of  darkness 


BAD    ANGELS.  71 

is  exceedingly  evident  from  what  Paul  says,  in 
his  Epistle  to  the  Ephesians.  "  Put  on  the  whole 
armour  of  God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil ;  for  we  wrestle  not 
against  flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the  darkness  of 
this  world,  against  spiritual  wickedness  in  high 
places."  He  exhorts,  "  to  take  the  shield  of  faith  to 
quench  the  fiery  darts  of  the  wicked."  It  is  hence 
manifest,  that  Christians  are  surrounded  by  a  host  of 
spiritual  enemies,  of  whom  the  devil  is  the  leader ; 
and  it  would  seem  that  there  are  the  same  orders 
among  the  fallen,  as  among  the  blessed  angels.  They 
are  described  as  "principalities,  powers,  and  rulers, 
and  as  spiritual  wickedness  in  high  places."  And  in 
2  Cor.  ii.  11,  Paul  cautions  those  to  whom  he  wrote, 
"Lest  Satan  should  get  an  advantage  of  us;  for  we 
are  not  ignorant  of  his  devices."  And  Peter  recog- 
nizes the  existence  and  malice  of  the  same  invisible 
enemy,  in  his  exhortation  to  Christians.  "  Be  sober, 
be  vigilant,  for  your  adversary,  the  devil,  as  a  roar- 
ing lion,  walketh  about,  seeking  whom  he  may  de- 
vour." And  Paul  exhorts  the  Ephesians,  "  Neither 
give  place  to  the  devil,"  that  is,  do  not  yield  to  him; 
resist  him.  The  same  exhortation,  in  substance,  is 
given  by  James.  "  Resist  the  devil  and  he  will  flee 
from  you."  This  doctrine  of  spiritual  enemies 
watching  our  path  and  seeking  our  destruction,  is, 
at  first  view,  very  appalling ;  until  we  recollect,  that 
the  Captain  of  our  salvation  is  able  to  bruise  Satan 
under  our  feet ;  yea,  has  already  conquered  him,  and 
has  him  completely  under  his  control,  and  has  pro- 
mised to  his  people  "  that  they  shall  not  be  tempted 
above  what  they  are  able  to  bear,"  and  that  "  with 
the  temptation  he  will  make  a  way  for  their  escape." 


72  BAD    ANGELS. 

But  if  the  real  Christian  is  thus  exposed  to  the 
temptations  of  the  evil  one,  what  must  be  the  condi- 
tion of  impenitent  men  ?  The  Scriptures  are  also 
very  explicit  and  full  on  this  point.  They  are  said 
to  be  "  led  captive  by  the  devil  at  his  will.'^  Those 
who  are  "  dead  in  trespasses  and  sins,"  are  described  as 
"  walking  according  to  the  course  of  this  world,  ac- 
cording to  the  prince  of  the  power  of  the  air,  the 
spirit  that  now  Avorketh  in  the  children  of  disobedi- 
ence." When  the  gospel  is  preached,  Satan  taketh 
^way  the  word  that  was  sown  in  the  hearts  of  the 
hearers.  He  is  also  said  to  "bhnd  the  minds  of 
those  who  believe  not,  lest  the  light  of  the  glorious 
gospel  of  Christ  should  shine  unto  them."  And  when 
men  are  converted,  they  are  translated  from  the 
power  of  darkness  into  the  kingdom  of  God's  dear 
Son.  "  He  that  committeth  sin  is  of  the  devil,  for 
the  devil  sinneth  from  the  beginning."  "  Ye  are  of 
your  father  the  devil,  and  the  works  of  your  father 
ye  will  do."  "  When  a  strong  man  armed  keepeth  his 
palace,  his  goods  are  in  peace."  Wretched,  indeed,  is 
the  condition  of  those  who  are  under  the  power  of 
such  a  malignant  spirit.  They  are  willing  slaves  to 
the  most  cruel  of  masters. 


PROVIDENCE    OF    GOD.  73 


CHAPTER   XIII. 


PROVIDENCE    OF    GOD. 


The  providence  of  God  is  "  his  most  holy,  wise,  and 
powerful  preserving  and  governing  all  his  creatures 
and  all  their  actions." 

All  creatures  are  necessarily  dependent  on  the  Crea- 
tor for  their  continued  existence.  If  he  should  with- 
draw his  supporting  hand,  they  would  cease  to  be.  If 
we  admit  that  God  in  wisdom  made  the  world,  he  had 
some  end  in  view  in  the  works  which  by  his  power 
he  produced  :  it  is  most  certain,  therefore,  that  he  will 
so  direct  and  govern  his  creatures,that  the  end  designed 
shall  be  accomplished.  Being  perfect  in  wisdom  and 
power,  he  is  able  to  order  all  events,  and  the  actions 
of  all  creatures,  in  such  a  manner  as  to  attain  the  end 
which  he  purposed  to  himself  in  the  beginning.  I'd 
suppose  that  his  purpose  failed  of  its  accomplishment, 
or  that  the  actual  state  of  things  in  the  universe  is  dif- 
ferent from  the  original  plan  of  the  Creator,  would  be 
attended  with  so  many  absurd  consequences,  that  the 
idea  should  not  for  a  moment  be  admitted.  Such  an 
opinion  would  detract  essentially  from  the  wisdom  or 
power  of  the  Creator,  and  would  destroy  all  confidence 
in  him  as  the  Governor  of  the  world ;  for  if  disconcer- 
ted and  disappointed  in  the  execution  of  his  plan,  in 
one  instance,  there  can  be  no  security  that  the  same 
will  not  happen  again  and  again,  until  every  thing 
shall  fall  into  disorder ;  so  that  the  end  proposed  to 
himself  by  the  Creator,  shall  be  for  ever  frustrated. 

7 


74  PROVIDENCE    OP    GOD. 

The  only  reason  which  has  induced  any  to  entertain 
the  opinion  that  the  plan  of  the  Almighty  has  been 
disconcerted,  is  the  introduction  of  sin  into  the  world 
by  the  actions  of  free  agents.  It  has  been  assumed  as 
a  principle,  that  God  is  not  only  not  the  author  of  sin, 
which  is  true,  but  that,  consistently  with  his  holiness, 
he  could  not  form  a  purpose,  that  it  should  be  permit- 
ted to  exist.  Though  the  motive  which  has  led  many 
to  maintain  that  sin  has  come  into  the  world  in  oppo- 
sition to  the  purpose  of  God  is  good,  yet  the  opinion  is 
utterly  untenable,  in  consistency  with  the  perfections 
of  Jehovah.  It  would  make  it  necessary  to  believe, 
not  only  that  he  did  not  design  that  evil  should  exist, 
but  that  he  did  not  foresee  the  event ;  for  if  he  had 
foreseen  it  he  could  have  prevented  it,  if  in  no  other 
way  yet  by  omitting  to  bring  into  existence  a  creature 
capable  of  frustrating  his  plan  ;  or  by  producing  a  crea- 
ture who,  he  foreknew,  would  not  transgress.  We 
must  believe,  therefore,  that  the  purposes  of  God  can- 
not fail  of  their  accomplishment,  and  hence,  that  he  not 
only  foresaw,  but  determined  to  suffer  his  creatures,  in 
the  exercise  of  their  freedom,  to  commit  sin.  Yet  this 
permission  does  not  imply  that  he  was  the  author  of 
sin,  or  that  he  can  look  upon  it  with  the  least  favour 
or  approbation ;  for  sin  is  ever  that  abominable  thing 
which  God  hates.  But  he  permitted  free  agents  to 
commit  sin ;  that  is,  he  did  not  interpose  to  hinder  them 
from  acting  as  they  pleased,  because  he  knew  that  he 
could  make  the  existence  of  sin  and  misery,  the  occa- 
sion of  more  illustriously  displaying  his  attributes,  par- 
ticularly his  justice  and  his  mercy,  than  could  have 
been  done  in  other  circumstances.  The  reason  then, 
why  sin  was  permitted  to  exist  was,  that  God  might 
have  an  opportunity  of  manifesting  his  own  glory  to 
all  intelligent  creatures  more  conspicuously ;  which  is 


PROVIDENCE    OF    GOD.  75 

the  great  end  of  all  his  works  and  dispensations.  The 
providence  of  God  in  regard  to  sin  consists,  first,  in  his 
purpose  to  permit  free  agents,  in  the  exercise  of  their 
freedom,  to  commit  sin ;  secondly,  in  so  directing  and 
governing  sinful  creatures,  that  their  actions  may  be 
made  subservient  to  his  own  wise  purposes ;  and  when 
they  would  not  have  this  tendency  they  are  restrained, 
according  to  that  declaration  in  the  Psalms,  "  Surely 
the  wrath  of  man  shall  praise  thee  :  and  the  remainder 
of  wrath  shalt  thou  restrain."  The  Holy  Scriptures 
constantly  represent  the  providence  of  God  as  concerned 
in  the  evil  actions  of  men,  not  as  causing  or  approving 
them,  bat  as  permitting,  governing,  and  directing  them, 
so  that  they  may  promote  his  own  glory.  Thus,  the 
envy  of  Joseph's  brethren,  which  led  them  to  sell  him 
as  a  slave,  was  overruled  to  be  the  occasion  of  preser- 
ving the  whole  family  from  death.  The  crucifixion 
of  our  Lord  was  by  the  hands  of  wicked  men,  in  the 
free  indulgence  of  their  own  malice,  but  it  was  never- 
theless, "by  the  determinate  counsel  and  foreknow- 
ledge of  God.''  And  the  same  is  true  of  all  sinful 
actions ;  they  are  hateful  to  God,  considered  in  their 
own  nature,  and  yet  his  providence  is  concerned  in 
their  permission,  and  direction,  so  as  to  promote  a  good 
end.  The  providence  of  God,  therefore,  in  its  relation 
to  the  sins  of  men,  is  most  holy  and  wise,  and  does  not 
interfere  in  the  least  with  man's  free  agency.  "  He 
worketh  all  things  according  to  the  counsel  of  his  own 
will:"  and  his  "counsel  shall  stand."  "  Shall  there  be 
evil  in  a  city,  and  the  Lord  hath  not  done  it  ?"  Amos 
iii.  6. 

The  providence  of  God  extends  to  all  events,  great 
and  small.  Both  reason  and  revelation  teach  this  doc- 
trine. For  if  God  governs  the  world  at  all,  his  provi- 
dence must  extend  to  small  things  as  well  as  to  great, 


76  PROVIDENCE    OF    GOD. 

because  of  the  concatenation  of  events,  according  to 
which  the  great  often  depend  for  their  existence  on  the 
small.  And  if  reason  were  silent,-  the  Scriptures  speak 
out  clearly  on  this  point.  "  The  lot  is  cast  into  the  lap, 
but  the  whole  disposal  thereof  is  of  the  Lord."  "  Are 
not  two  sparrows  sold  for  a  farthing,  and  one  of  them 
shall  not  fall  to  the  ground  without  your  Father." 
"  For  the  very  hairs  of  your  head  are  all  numbered." 
The  doctrine  of  a  particular  superintending  provi- 
dence, as  it  is  a  most  reasonable,  so  is  a  most  comfort- 
able truth.  If  any  thing  could  occur  without  being  in- 
cluded in  the  plan  of  the  divine  government,  we  never 
could  feel  that  we  are  safe.  The  sure  ground  of  our 
trust  in  God  is,  "  that  he  works  all  things  according  to 
the  counsel  of  his  own  will."  When  the  dark  and 
cloudy  day  of  adversity  comes,  and  billow  after  billow 
rolls  over  us,  and  threatens  to  overwhelm  us,  our  con- 
solation is  that  our  God  rideth  on  the  whirlwind  and 
directeth  the  storm.  We  may  often  think  with  Jacob, 
"  that  all  these  things  are  against  us ;"  but  when  we 
can  view  every  event,  however  afflictive,  as  the  ap- 
pointment of  our  heavenly  Father,  we  can  say  with 
Eli,  "  It  is  the  Lord  ;  let  him  do  what  seemeth  him 
good."  It  is  a  delightful  thought  to  the  true  Christian, 
that  all  events  are  under  the  government  of  Divine 
Providence.  The  book  of  providence,  the  leaves  of 
which  are  successively  unfolded  day  after  day,  should 
be  carefully  studied,  and  its  indications  faithfully  used 
in  directing  us  in  the  path  of  duty. 


man's  primeval  state.  77 


CHAPTER   XIV. 


As  man  was  created  a  free,  moral  agent,  it  is  not  only- 
true  that  he  was  capable  of  being  governed  by  a  moral 
law,  but  such  a  law  resulted  necessarily  from  his  rela- 
tion to  his  Creator.  It  was  his  duty  as  it  was  his  de- 
light,to  exercise  love  and  every  holy  affection  toward 
that  Being  who  possesses  every  perfection.  Although 
man  was  perfect  in  holiness,  being  created  in  the  image 
of  God,  yet  he  was  mutable,  as  being  a  creature  ;  for 
immutabiUty  properly  belongs  to  God  only.  All  ac- 
countable creatures  are,  therefore,  from  their  very  con- 
dition, in  a  state  of  probation,  that  is,  they  are  made 
subject  to  a  law  which  they  are  required  to  obey,  but 
which,  in  the  exercise  of  their  freedom,  they  may  dis- 
obey. It  cannot  be  doubted  that  man  was  endowed 
with  full  power  to  comply  with  all  the  divine  requisi- 
tions. The  law  demanded  nothing  but  the  faithful  ex- 
ercise of  those  powers  and  affections  which  belong  to 
human  nature.  The  sum  of  all  obedience  was  to  love 
the  Lord  his  God  with  all  his  heart.  This  was  not 
only  easy  to  an  uncorrupted  nature,  but  his  highest 
happiness  was  connected  with  it.  Man's  probation 
would  have  continued  without  limit,  unless  God,  in 
great  condescension  and  kindness,  had  been  pleased  to 
enter  into  covenant  with  him. 

The  word  "covenant"  is  to  be  understood  in  a  much 
more  general  and  comprehensive  sense,  than  the  com- 
mon import  of  the  English  term  covenant.     It  is  a 


78  man's  primeval  state. 

solemn  transaction  in  which  God  appoints  and  estab- 
Ushes  certain  conditions  on  which  man  might  become 
partaker  of  eternal  life  in  heaven,  secure  from  ail  dan- 
ger of  forfeiting  his  interest  in  the  favour  of  God. 
And  as  it  pleased  God  that  the  human  kind  should 
come  into  the  world  in  connexion  with  the  first  man, 
and  should  proceed  from  him  as  his  children,  it  seemed 
good  to  infinite  wisdom  to  make  him  the  federal  head 
and  representative  of  all  his  posterity ;  so  that  upon  his 
rendering  perfect  obedience  to  the  commandments  of 
God,  for  a  certain  limited  period,  eternal  life  would  be 
secured  to  himself  and  to  all  his  natural  descendants  ; 
and  on  the  other  hand,  if  he  transgressed  the  law  given 
to  him,  his  sin  should  be  considered  as  the  sin  of 
the  whole  race  ;  or,  in  other  words,  should  be  so  impu- 
ted to  them,  as  that  they  should  be  brought  into  exis- 
tence in  the  same  moral  condition  into  which  he  should 
fall,  and  be  subject  to  the  same  penalties.  And  in 
order  that  there  might  be  a  clear  and  decisive  test  of 
the  obedience  or  disobedience  of  man,  under  this  cove- 
nant of  works,  a  particular  tree  was  selected,  called  on 
account  of  its  use,  "the  tree  of  knowledge  of  good  and 
evil.'^  Although  the  fruit  of  this  tree  was  good  for 
food,  and  pleasant  to  the  eyes,  yet  our  first  parents 
were  forbidden  to  eat  of  it,  or  even  to  touch  it ;  and 
thus  it  became  a  precise  test  of  obedience  or  disobe- 
dience. 

There  was  also  another  sacramental  tree,  called  "the 
tree  of  life,"  the  fruit  of  which  was  to  be  used  to  pre- 
vent all  disease  or  tendency  to  death ;  or,  more  pro- 
bably, to  be  a  sign  and  seal  of  eternal  life  to  our  first 
parents,  when  their  period  of  probation  should  be 
ended,  provided  they  continued  in  obedience. 

Man,  when  created  out  of  the  dust  of  the  earth,  was 


man's   primeval   state.  79 

inspired  with  a  rational  and  immortal  soul,  and  placed 
in  a  pleasant  garden,  planted  with  every  kind  of  trees, 
bearing  nutritious  fruits;  the  temperature  of  which 
was  so  mild  that  no  covering  for  the  human  body  was 
needed.  As  he  was  without  experience,  all  know- 
ledge necessary  for  the  preservation  of  life  and  the  per- 
formance of  duty  was  given  to  him,  and  among  these 
gifts  was  that  of  speech,  without  which  there  could 
have  been  no  easy  interchange  of  sentiments,  nor  any 
considerable  progress  in  knowledge.  Man  was  also 
made  lord  of  the  creation ;  for  God  said  to  his  newly 
formed  creature,  "  Have  dominion  over  the  fish  of  the 
sea,  and  over  the  fowl  of  the  air,  and  over  every  living 
thing  that  moveth  on  the  earth."  And  in  this  respect, 
also,  man  was  the  image  of  his  Creator.  It  was, 
therefore,  left  to  Adam  to  give  names  to  every  beast 
of  the  field  and  fowl  of  the  air ;  and  for  this  purpose 
they  were  made  to  pass  before  him, "  and  whatever 
Adam  called  every  living  creature,  that  was  the  name 
thereof." 

It  would  seem  from  the  tenor  of  the  sacred  history, 
that  God  conversed  freely  with  his  creature  man, 
while  he  remained  in  Paradise,  cither  by  the  ministry 
of  holy  angels ;  or,  more  probably,  by  his  Son,  assu- 
ming by  anticipation  the  appearance  of  man.  But,  on 
points  where  the  Sacred  Scriptures  do  not  speak  decis- 
ively, it  is  our  wisdom  to  be  silent. 

Here  we  may  contemplate  the  interesting  condition 
of  our  first  parents.  They  were  holy  and  happy,  and 
had  nothing  to  fear  but  sin  ;  yet,  considering  the  natural 
weakness  of  creatures,  their  situation  was  most  critical, 
and  the  everlasting  interests  of  unnumbered  millions 
were  suspended  on  the  fallible  will  of  our  first  parents. 
And  soon,  alas !  all  was  lost ! 


80  MAN  S     PRIMEVAL     STATE. 

Upon  a  survey  of  the  condition  in  which  man  was 
placed,  when  created,  there  are  two  reflections  which 
force  themselves  on  our  minds. 

1.  The  goodness  of  God  to  the  first  man  and  to  the 
race.  Man  was  indeed  fearfully  and  wonderfully  made, 
as  to  the  structure  and  constitution  of  his  body,  and, 
also,  as  to  the  intellectual  endowments  of  his  mind,  be- 
ing enriched  with  the  noble  faculties  of  reason,  mem- 
ory, and  imagination.  But,  above  all,  the  goodness  of 
the  Creator  is  manifest  in  stamping  upon  the  soul  of 
man  his  own  moral  image,  and  in  communicating  to 
him  all  that  knowledge  which  was  requisite  for  the 
performance  of  duty  and  the  enjoyment  of  happiness. 
This  goodness  was  also  conspicuous  in  the  external 
provision  made  for  the  supply  of  all  his  wants,  and  the 
gratification  of  all  his  innocent  desires. 

2.  Comparing  the  condition  of  Adam  in  innocence 
with  that  of  man  now,  we  may  form  some  idea  of  the 
greatness  of  our  loss.  A  withering  curse  has  fallen 
upon  the  ground  itself,  man  has  lost  his  perfection  of 
life  and  health,  and  has  forfeited  his  immortality.  But 
the  heaviest  part  of  the  curse  has  lighted  on  his  moral 
powers.  The  image  of  God,  which  was  his  beauty 
and  dignity,  has  been  effaced.  Corruption  and  disorder 
have  ensued ;  and,  in  the  place  of  happiness,  misery,  in 
its  multiform  kinds,  has  seized  upon  him.  Alas  !  the 
crown  has  fallen  from  his  head,  and  the  most  fine  gold 
has  become  dim ! 


LAW    OP    GOD.  81 


CHAPTER    XV. 


LAW    OF    GOD. 


From  the  relation  which  a  rational  creature  sustains 
to  his  Creator,  arises  an  obligation  to  perfect  obedi- 
ence. The  right  of  the  Author  of  our  being  to  what 
he  has  made  out  of  nothing,  is  the  completest  right 
of  which  we  can  form  a  conception.  And,  as  God 
is  infinitely  excellent  and  glorious  in  his  own  nature, 
it  is  reasonable  that  he  should  require  the  supreme 
love  of  the  rational  creature.  If  we  had  any  thing 
better  than  our  love  and  gratitude  to  give,  in  return 
for  what  we  have  received  from  our  Creator  and 
Preserver,  we  should  be  under  obligation  to  render 
the  best  which  we  possibly  could;  but  since  pure 
love  is  the  best  offering  of  which  we  are  capable, 
God  requires  that.  But  when  perfect  obedience  is 
rendered,  we  do  not  repay  our  debt ;  this  never  can 
be  done.  When  we  have  done  all,  we  have  only 
performed  our  duty,  and  as  it  relates  to  God,  are 
"  unprofitable  servants.''  When  man  was  created, 
he  was  endowed  with  the  necessary  knowledge  of 
God,  and  his  disposition  was  conformable  to  his  law, 
which  was  written  on  his  heart.  But  when  man 
sinned,  the  image  of  God,  as  far  as  it  consisted  in 
moral  likeness,  was  lost ;  but  some  knowledge  of 
duty,  and  feeling  of  moral  obligation  remained. 
This,  however,  through  ignorance  and  negligence, 
was  soon  so  obscured,  that  except  in  regard  to  a  few 
great  enormities,  men  have  generally  lost  sight  of 


82  LAW    OF    GOD. 

the  law  of  God  as  a  rule  of  duty,  reaching  not  only 
to  the  outward  actions,  but  to  the  thoughts  and  affec- 
tions of  the  heart.  It  became  very  necessary,  there- 
fore, that  there  should  be  a  new  revelation  of  the 
moral  law,  and  such  a  specification  of  particular 
duties,  as  was  suited  to  the  people  of  Israel,  to  whom 
the  revelation  was  made.  This  revelation  was  com- 
municated by  God  himself  from  mount  Horeb,  in  the 
midst  of  thunderings  and  lightnings  and  darkness  and 
tempest,  in  a  voice  of  tremendous  majesty :  and  the 
Decalogue  which  contained  the  specifications  of  this 
moral  law,  was  written  by  the  finger  of  God  on  two 
tables  of  stone,  after  having  been  uttered  in  a  voice  of 
thunder  from  the  midst  of  the  fiery  mountain. 

The  sum  and  substance  of  the  moral  law,  as  it  re- 
lates to  the  inner  man,  is  comprehended  in  two  com- 
mandments, which  are  recognized  by  our  Saviour  as 
still  in  force,  and  as  containing  summarily  all  moral 
duty.  The  first  of  these  is,  "Hear,  0  Israel,  the  Lord 
our  God  is  one  Lord,  and  thou  shalt  love  the  Lord  thy 
God,  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  might.  And  the  second  is  like  unto  it,  thou 
shalt  love  thy  neighbour  as  thyself.  On  these  two 
hang  all  the  law  and  the  prophets." 

As  to  the  dispositions  and  affections  of  heart,  re- 
quired by  this  law,  they  are  the  same  to  all  persons, 
and  under  all  dispensations  ;  but  as  to  the  external  acts 
required,  they  vary  according  to  the  relations  in  which 
men  are  placed.  While,  therefore,  the  principles  of 
moral  obedience  are  simple,  the  acts  which  may  be  in- 
cumbent on  moral  agents,  may  be  infinitely  diversified. 
All,  however,  in  every  situation,  are  bound  externally 
to  reverence  and  worship  God,  and  to  exercise  justice 
and  mercy  in  their  intercourse  with  their  fellow  men. 
And  there  are  also  moral  duties  which  have  respect  to 


LAW    OF    GOD.  83 

ourselves.  It  is  the  duty  of  all,  by  lawful  means,  to 
seek  their  own  welfare — the  improvement  of  their 
minds,  and  the  health  and  purity  of  their  bodies ;  and 
to  avoid  every  thing  which  has  any  tendency  to  injure 
themselves.  The  exhortation,  "  Do  thyself  no  harm," 
is  of  general  application,  and  is  a  moral  duty  of  great 
importance. 

It  has  been  common  to  divide  moral  duties  into  three 
classes ;  such  as  we  owe  to  God,  to  our  neighbour, 
and  to  ourselves.  From  what  has  been  said,  it  is 
evident,  that  there  is  some  foundation,  in  the  nature  of 
the  case,  for  this  threefold  distinction.  But  it  seems 
scarcely  correct  to  speak  of  owing  duties  to  our  fellow 
creatures,  or  to  ourselves,  as  though  we  had  more 
sovereigns  than  one.  There  is,  strictly,  but  one  Sov- 
ereign and  one  Judge,  to  whom  we  owe  allegiance. 
We  are  bound  to  love  our  neighbour,  because  God  en- 
joins it ;  and  to  promote  our  own  welfare,  for  the  same 
reason.  We  are  under  one  moral  law  which  is  bind- 
ing, because  it  is  made  known  to  us  to  be  the  will  of 
God.  It  is  obvious,  that  when  all  internal  holiness  is 
comprehended  in  love,  this  word  must  be  taken  in  a 
generic  sense,  to  include  all  right  affections  toward 
God,  and  toward  our  fellow  creatures,  such  as  rever- 
ence, trust,  gratitude,  &c. ;  and  a  like  latitude  should 
be  given  to  it,  in  relation  to  our  fellow  men. 

The  law  of  God  is  perfect.  It  has  been  justly  called 
a  transcript  of  the  moral  perfections  of  God.  It  is  the 
highest  standard  of  moral  dignity  and  excellence,  of 
which  the  creature  is  capable.  It  is  also  the  measure 
of  man's  supreme  happiness.  We  see  then,  not  only 
that  it  is  just  in  God  to  require  perfect  obedience  to  the 
law,  and  that  to  require  less  would  be  a  derogation 
from  his  holiness;  but  that  his  goodness  is  equally 
manifest  in  the  requisition  of  all  the  love  and  obedience 


84  LAW    OF    GOD. 

of  which  the  nature  of  man  is  susceptible  ;  for  it  is  that 
very  state  of  mind,  in  which  man's  purest  and  subU- 
mest  happiness  consists.  And  if  we  should,  for  a  mo- 
ment, suppose,  that  a  less  degree  of  love  and  obedience 
should  be  required,  either  as  to  intensity  or  constancy, 
where  would  we  fix  this  degree  ?  It  is  evident,  that  in 
proportion  as  man  falls  short  of  perfect  love,  or  that  de- 
gree of  love  to  his  Creator,  of  which  he  is  constitution- 
ally capable,  so  far  he  sinks  in  moral  dignity  and  ex- 
cellence. And  no  man  can  fix  any  other  measure  of 
love,  which  might  not  be,  on  the  same  principle, 
lowered  more  and  more,  until  nothing  was  left. 

But  the  law  of  God  is  also  just,  for  it  requires  no 
more  than  what  the  creature,  as  he  came  from  the 
hands  of  his  Creator,  had  full  power  to  render.  In  the 
case  of  all  creatures,  in  innocence,  the  maxim  is  correct, 
that  duty  and  ability  must  be  commensurate.  Accor- 
dingly, God  does  not  require  man  to  love  or  obey, 
with  the  powers  of  an  angel,  but  to  love  the  Lord  his 
God  with  all  his  heart,  mind,  and  strength.  But 
this  maxim  cannot  with  propriety  be  applied  to  the 
case  of  those  who  by  their  own  fault  have  lost  the 
abihty  of  rendering  perfect  obedience.  The  law  of 
God  cannot  lower  its  demands  in  proportion  to  the  in- 
ability of  man,  brought  on  by  transgression.  That 
blindness  of  mind,  and  that  hardness  of  heart,  and  per- 
versity of  will,  produced  by  sinning,  are  in  themselves 
sinful,  and  cannot,  therefore,  furnish  any  excuse.  In 
fact,  these  things  constitute  the  root  and  core  of  our 
depravity,  and  are  the  very  things  for  which  man  shall 
chiefly  be  condemned.  The  same  is  true  of  inveterate 
habits  of  sin,  and  errors  which  are  the  fruit  of  sin. 
These  things  cannot  excuse,  or  there  would  be  no 
blame  any  where.  No  moral  change,  however,  affects 
the  essence  of  the  soul  5  its  faculties  remain  the  same 


LAW    OF    GOD.  S5 

under  all  moral  conditions.  Sin  destroys  no  constitu- 
tional faculty,  and  regeneration  produces  no  new  fac- 
ulty. Man,  in  all  stages  of  his  existence,  continues  to 
be  a  free  moral  agent.  If  this  were  not  the  case,  he 
could  not  be  the  subject  of  a  moral  government. 
Whatever  the  law  requires,  therefore,  man  has  the 
mental  faculties  which  are  sufficient  for  its  performance, 
if  they  were  under  the  direction  and  government  of 
right  dispositions  of  heart.  These  things  being  rightly 
understood,  the  difficulty  and  perplexity  often  expe- 
rienced in  regard  to  man's  being  required  to  perform 
what  he  has  no  power  to  perform,  will  be  removed. 

Besides  those  duties  which  arise  out  of  our  natural 
relations,  and  which  are  called  moral,  God  may  pre- 
scribe other  actions,  commanding  the  creature  to  per- 
form acts,  or  abstain  from  acts,  which  in  themselves  are 
indifferent,  that  is,  destitute  of  a  moral  character ;  and 
these  acts  when  commanded  or  forbidden,  are  as  really 
binding  on  the  conscience  as  those  dictated  by  reason, 
for,  whatever  is  known  to  be  the  will  of  God,  is  law, 
and  obligatory.  The  only  difference  between  duties 
of  this  class,  and  others,  is,  that  the  obligation  rests 
simply  on  the  revealed  will  of  God ;  and  having 
nothing  of  a  holy  or  sinful  nature  considered  in 
themselves,  they  may  be  changed  or  abolished  at  the 
pleasure  of  the  Sovereign.  But  moral  duties  are,  in  the 
same  relations,  and  under  the  same  circumstances,  im- 
mutable ;  they  cannot  be  dispensed  with.  This  lays  a 
foundation  for  the  distinction  between  moral  and  pos- 
itive precepts.  The  first  God  must  require,  or  cease 
to  be  holy  ;  the  last  are  binding  when  commanded, 
but  may  be  changed  or  abolished  by  the  Lawgiver, 
according  to  his  wisdom  and  pleasure.  It  is  not  to  be 
understood,  however,  that  ceremonial,  or  positive  pre- 
cepts have  nothing  of  a  moral  nature.     The  difference 

8 


86  LAW    OF    GOD. 

between  moral  and  positive  duties  is  merely  in  the 
external  act ;  but  as  to  the  motive  and  end,  there  is 
no  difference  whatever.  God's  commands  must  be 
obeyed  from  love  to  him,  and  with  a  view  to  his  glory, 
of  whatever  kind  they  be. 

The  decalogue,  or  Ten  Commandments,  should  be 
considered  as  a  general  specification  of  the  duties  aris- 
ing out  of  the  usual  relations  in  which  men  stand ;  and 
not  intended  to  express  every  particular  species  of  duty, 
or  every  conceivable  kind  of  sin.  Such  a  law,  thus 
carried  out  in  minute  detail,  would  be  useless  by  its 
bulk,  and  by  the  multiplicity  of  particulars  would  dis- 
tract, rather  than  direct.  The  method  chosen,  is  by 
far  more  consonant  with  wisdom,  where  the  principles 
of  moral  duty  are  clearly  laid  down,  and  such  a  num- 
ber of  specifications  given,  as  will  enable  the  conscien- 
tious reader  or  hearer  to  form  a  correct  judgment  re- 
specting similar  cases. 

The  following  rules  have  been  given  as  useful  in  the 
explanation  of  the  Decalogue. 

1.  The  law  is  spiritual,  and  extends  not  only  to  the 
external  acts  of  the  body,  but  to  the  thoughts,  desires, 
and  purposes  of  the  heart  or  mind.  Paul,  in  Rom.  vii. 
14.  testifies  that  the  law  is  spiritual.  "  For  we  know 
that  the  law  is  spiritual."  Rom.  vii.  7.  "For  I  had 
not  known  sin,  unless  the  law  had  said.  Thou  shalt  not 
covet."  The  same  thing  may  be  conclusively  argued 
from  the  character  of  the  Lawgiver,  who  is  holy,  and 
whose  prerogative  it  is,  to  search  the  heart.  And  in 
the  common  judgment  of  mankind,  the  good  or  evil 
of  an  act  must  be  traced  to  the  motive  and  the  purpose 
of  the  agent.  Civil  rulers  can  only  take  cognizance 
of  overt  acts,  but  God  judgeth  the  heart.  Hence  it 
often  happens,  that  that  which  is  highly  esteemed 
among  men,  is  an  abomination  in  the  sight  of  God ; 


LAW    OF    GOD.  87 

because  man  looketh  on  the  outward  appearance,  but 
God  looketh  on  the  heart.  And  this  is  strongly  con- 
firmed and  illustrated  in  our  Saviour's  exposition  of 
the  true  nature  of  the  law,  where  he  represents  malice 
to  possess  the  guilt  of  murder,  and  a  wanton  eye  that 
of  adultery. 

2.  In  affirmative  precepts,  negative  must  be  consid- 
ered as  included ;  and  vice  versa,  negative  in  affirma- 
tive. 

In  many  passages  of  Scripture  much  more  is  meant, 
than  is  explicitly  expressed.  But  in  the  application  of 
this  rule,  caution  and  sound  judgment  are  requisite, 
lest  we  make  the  law  a  mere  Lesbian  rule,  a  nose  of 
wax,  which  can  be  bent  into  any  shape — a  vague  and 
indefinite  thing,  which  every  one  may  understand  in 
that  sense  which  suits  him.  We  must  inquire  accu- 
rately and  profoundly,  into  the  mind  of  the  Legislator  as 
elsewhere  expressed,  and  pay  strict  attention  to  the 
context,  and  to  the  occasion  on  which  any  precept  was 
spoken. 

It  is  plain,  however,  that  a  precept  enjoining  some- 
thing good,  cannot  be  obeyed  without  avoiding  the 
contrary  evil.  It  is  also  evident,  that  when  any  par- 
ticular sin  is  forbidden,  obedience  cannot  be  rendered, 
without  cultivating  and  practising  the  contrary  virtue. 
Thus,  when  it  is  said,  "  Thou  shalt  not  kill,''  it  is  ev- 
ident that  it  is  implied,  that  we  should  not  only  refrain 
from  injuring  our  neighbour,  but  should  do  what  we 
can  to  promote  his  welfare.  And  the  command,  not 
to  steal,  includes  an  obligation  to  advance,  as  far  as  it 
may  be  in  our  power,  our  neighbour's  property  and 
outward  estate.  And  every  one  sees,  that  the  com- 
mand to  honour  our  parents,  includes  a  prohibition  to 
dishonour  or  injure  them. 

3.  In  each  of  the  commandments  it  is  necessary  to 


88  LAW    OF    GOD. 

suppose,  that,  for  brevity's  sake,  a  part  is  put  for  the 
whole ;  a  specimen  which  may  be  said  to  represent  ali 
duties  or  sins  of  the  same  class  :  and  the  prohibition  of 
any  sin,  includes  all  things  'tvhich  would  tend  toward 
it,  and  all  inclinations  leading  to  its  commission.  Thus, 
when  it  is  said,  "  Thou  shalt  not  commit  adultery,"  all 
impure  conduct  is  forbidden,  as  sodomy,  incest,  forni- 
cation, and  all  lascivious  actions;  also  all  unchaste 
thoughts,  imaginations  and  desires  which  lead  to  the 
commission  of  the  crimes  that  belong  to  this  class. 

4.  The  cause  must  be  considered  as  included  in  the 
effect,  the  genus  in  the  species,  and  the  correlative  in 
the  relative.  Thus,  in  the  prohibition  of  stealing,  cov- 
etousness,  its  cause,  is  forbidden.  In  the  prohibition 
of  murder,  cherished  anger  is  included.  Under  the 
head  of  theft,  every  species  of  fraud  and  injustice  is  in- 
cluded. Under  the  sin  of  "  taking  the  name  of  the  Lord 
in  vain"  is  included  all  profaneness,  and  want  of 
due  reverence  for  any  thing  relating  to  God,  as 
all  trifling  and  jesting  with  his  word ;  and  all  ridi- 
cule or  contempt  of  the  worship  and  ordinances  of  his 
house. 

So  also,  when  the  duty  of  children  to  parents  is  en- 
joined, the  correlative  duties  of  parents  to  their  child- 
ren must  be  considered  as  required.  And  the  mention 
of  one  class  of  relative  duties,  must  be  considered  as  a 
specimen  of  all  relative  duties.  It  is  right,  therefore, 
under  the  fifth  commandment,  to  comprehend  the  du- 
ties of  magistrates  and  subjects,  of  masters  and  ser- 
vants, of  pastors  and  their  flocks,  of  husbands  and 
wives,  and  of  every  relation  which  lawfully  exists 
among  men. 

There  are  two  rules  laid  down  by  theologians  on 
this  subject,  which  though  generally  tru«,  cannot  be 
considered  as  universally  applicable. 


LAW    OP    GOD.  -  89 

5.  The  one  is,  that  the  duties  of  the  first  table,  or 
those  which  have  God  for  their  object,  should  have 
preference  above  those  of  the  second  table,  which  have 
our  fellow  men  for  their  object.  But,  if  a  man  be  in 
danger  of  perishing,  and  we  can  save  his  life,  by- 
omitting  prayer,  or  the  worship  of  God,  it  is  obviously 
our  duty  to  give  preference  to  the  duty  of  saving  the 
life  of  a  fellow  creature.  Many  other  cases  might  be 
supposed. 

6.  The  second  rule,  commonly  laid  down,  and  which 
is  not  of  universal  application,  is,  that  moral  duties 
take  the  preference  over  positive ;  mercy  must  be  pre- 
ferred to  sacrifice.  For  this  we  have  the  authority  of 
the  prophets  and  our  Saviour  himself :  "  I  will  have 
mercy  and  not  sacrifice." 

Neither  must  this  rule  be  considered  as  universally 
applicable.  Indeed,  we  cannot  in  any  case,  determine 
our  duty  by  it,  without  regard  to  the  nature  and  cir- 
cumstances of  the  duties  which  may  come  into  compe- 
tition ;  for  where  there  is  no  inconsistency  in  perform- 
ing the  duties,  both  kinds  are  obligatory,  though  some 
may  be  much  more  important  than  others.  The  Phar- 
isees who  neglected  the  weightier  matters  of  the  law, 
and  were  scrupulous  in  observing  the  payment  of 
tithes,  even  on  the  herbs  of  the  garden,  are  not  blamed 
for  tithing  mint,  anise,  and  cummin,  but  for  neglecting 
much  more  important  duties ;  as  appears  by  the 
words  of  our  Saviour,  "  These  ought  ye  to  have  done, 
and  not  leave  the  others  undone." 

But  when  moral  and  positive  duties  interfere,  the 
question  is,  whether  the  moral  must  in  all  cases  have 
the  precedence.  That  mercy  should  be  preferred  to 
sacrifice,  is  clearly  revealed,  but  that  in  every  case,  a 
divinely  appointed  ordinance  must  give  way  to  every 
species  of  moral  duty,  cannot  properly  be  inferred  from 


90  LAW    OF    GOD. 

this  text.  Suppose  a  believer  to  be  so  situated  that  he 
has  the  opportunity  of  receiving  Christian  baptism,  or 
attending  on  the  Lord's  supper,  and  to  be  under  the 
necessity  of  going  on  a  tedious  voyage  to  sea,  would  it 
be  his  duty  to  neglect  either  of  these  holy  sacraments, 
for  the  sake  of  performing  some  moral  act  not  of  the  first 
importance,  which  could  not  be  performed,  unless  he 
would  omit  these  positive  duties  ?  For  example,  sup- 
pose that  just  when  about  to  attend  on  the  Lord's 
supper,  he  should  be  sent  for,  to  visit  a  sick  person  at 
a  distance,  would  he  be  bound  to  neglect  the  only  op- 
portunity he  might  ever  have,  to  receive  either  of  the 
sacraments  of  the  Christian  church  ?  I  think  not.  In- 
deed, to  Christians,  as  commonly  situated,  it  would  not 
be  proper  to  absent  themselves  from  the  table  of  the 
Lord,  in  order  to  pull  an  ox  or  sheep  out  of  a  pit,  into 
which  it  had  fallen ;  though  this  is  a  moral  duty,  when 
not  called  to  the  performance  of  other  duties,  which 
are  more  important. 

Why  the  ceremonies  of  religion  are  sometimes  spo- 
ken of  in  a  disparaging  way,  was  on  account  of  the 
total  defect  of  spirituality.  As  Isaiah  says,  "  To  what 
purpose  is  the  multitude  of  your  sacrifices  unto  me  } 
saith  the  Lord,  I  am  full  of  the  burnt  offerings  of  rams, 
and  the  fat  of  fed  beasts,  and  I  delight  not  in  the  blood 
of  bullocks,  or  of  rams,  or  of  he-goats.  When  you 
come  to  appear  before  me,  who  hath  required  this  at 
your  hands  to  tread  my  courts  ?"  And  again,  "  He  that 
killeth  an  ox,  is  as  if  he  slew  a  man ;  he  that  sacrificeth 
a  lamb,  is  as  if  he  cut  off  a  dog's  neck;  he  that  offereth 
an  oblation,  as  if  he  offered  swine's  blood;  he  that 
burneth  incense,  as  if  he  blessed  an  idol."  The  reason 
why  appointed  rites  are  thus  spoken  of,  as  services 
condemned  and  spurned  by  the  Almighty,  is  not  be- 
cause the  right  performance  of  the  ceremonial  law  was 


LAW    OF    GOD.  91 

not  acceptable,  but  because  the  people  utterly  neglected 
the  moral  and  spiritual  part  of  worship,  which  is  its 
essence,  and  depended  entirely  on  the  performance  of 
external  rites,  while  they  indulged  without  restraint 
their  wicked  inclinations ;  vainly  trusting  that  these 
observances  would  be  a  compensation  for  all  moral 
defects. 

7.  Another  rule  which  has  been  given  for  the  inter- 
pretation of  the  moral  law  is,  "  That  affirmative  pre- 
cepts are  always  obligatory,  but  do  not  require  a  con- 
stant performance  ;  whereas  negative  precepts  are  not 
only  always  obligatory,  but  must  be  constantly  ob- 
served.^' This  rule,  though  true,  is  of  very  little  use, 
as  the  direction  contained  in  it,  is  obvious  to  the  reason 
of  every  reflecting  man.  The  duty  of  prayer  is  always 
obligatory,  but  not  a  duty  to  be  performed  at  all  times ; 
but  the  negative  precept,  forbidding  us  to  take  the 
name  of  the  Lord  in  vain,  binds  us  always,  and  is  al- 
ways to  be  observed. 

The  moral  law  will  be  better  understood  by  consid- 
ering the  nature  of  the  obedience  which  it  demands ; 
and  this  may  be  comprehended  in  the  following  par- 
ticulars. 

I.  The  law  reaches  to  the  whole  of  man  ;  to  the  soul 
with  all  its  faculties,  and  to  the  body  with  all  its 
members. 

II.  A  fourfold  perfection  is  required  by  the  law. 

1.  It  must  be  cordial  or  from  the  heart. 

2.  Universal,  both  as  to  its  object  and  its  parts. 

3.  In  the  degree  of  its  intensity — with  all  the 
heart,  &c. 

4.  In  its  duration  ;  it  must  never  cease. 

8.  The  beginning,  middle  and  end  of  obedience,  is 
love  out  of  a  pure  heart,  and  faith  unfeigned.  But 
under  the  term  love  is  comprehended  as  was  said  be- 


92  FALL    OF    MAN. 

fore,  every  virtuous  feeling  and  holy  purpose  and  emo- 
tion. When  the  word  is  thus  taken,  "  love  is  the  ful- 
filling of  the  law."  The  two  commandments  in 
which  all  others  are  included  are  love  to  God  and  love 
to  our  neighbour.  As  on  these  hang  all  the  law  and 
the  prophets,  that  is,  all  incumbent  duties,  in  them 
must  be  included  all  holy  affections  toward  God,  and 
all  right  dispositions  toward  our  fellow  creatures, 
according  to  our  relation  to  them  and  our  opportunity 
of  doing  them  good,  "  for  love  worketh  no  ill  to  his 
neighbour.'^ 


CHAPTER    XVI. 

FALL    OF    MAN. 

How  long  our  first  parents  continued  in  innocence 
we  are  not  informed,  and  it  would  be  in  vain  to  con- 
jecture ;  but  the  common  opinion  has  been  that  the 
time  was  short. 

Already  an  enemy  of  God  existed ;  a  fallen  spirit, 
who  had  led  a  multitude  of  his  fellow  angels  into 
rebellion,  who  were  cast  out  of  their  celestial  habita- 
tions, but  had  liberty,  for  a  season,  to  roam  about 
the  universe  of  God.  Satan,  the  prince  of  the  devils, 
envying  the  happiness  of  man,  formed  the  design  of 
seducing  him  from  his  allegiance,  and  bringing  him 
into  the  same  degraded  and  wretched  condition  with 
himself.  He,  therefore,  watched  his  opportunity, 
and  knowing  the  woman  to  be  the  "  weaker  vessel," 
he  resolved  to  make  his  first  assault  on  her.  She 
seems  to  have  been  curiously  gazing  on  the  beautiful 


FALL    OF    MAN.  93 

fruit  of  the  forbidden  tree,  when  the  arch-fiend,  mak- 
ing use  of  the  body  of  the  serpent,  which  was  the 
wisest  of  the  animal  tribes,  and  had  originally  an 
erect  and  pleasing  form,  "  said  mito  the  woman.  Yea, 
hath  God  said,  ye  shall  not  eat  of  every  tree  of  the 
garden?  And  the  woman  said  unto  the  serpent.  We 
may  eat  of  the  fruit  of  the  trees  of  the  garden :  but 
of  the  fruit  of  the  tree  which  is  in  the  midst  of  the 
garden,  God  hath  said,  Ye  shall  not  eat  of  it,  neither 
shall  ye  touch  it,  lest  ye  die.  And  the  serpent  said 
unto  the  woman.  Ye  shall  not  surely  die :  for  God 
doth  know,  that  in  the  day  ye  eat  thereof,  then  your 
eyes  shall  be  opened  ;  and  ye  shall  be  as  gods,  know- 
ing good  and  evil.  And  when  the  woman  saw  that 
the  tree  was  good  for  food,  and  that  it  was  pleasant 
to  the  eyes,  and  a  tree  to  be  desired  to  make  one 
wise  ;  she  took  of  the  fruit  thereof,  and  did  eat ;  and 
gave  also  unto  her  husband  with  her,  and  he  did 
eat."  Here  the  positive  commandment  of  God  was 
violated,  the  covenant  of  life  broken,  and  the  curse 
of  death  incurred,  not  only  for  himself,  but  for  all  his 
posterity.  Philosophically  to  explain  how  a  perfectly 
holy  creature  could  sin,  is  not  easy ;  but  as  a  prac- 
tical matter  the  thing  is  not  difficult.  The  mind  of 
man  was  incapable  of  thinking  of  many  things  at 
once  ;  to  his  constitution  belong  many  natural  desires 
and  appetites.  The  objects  suited  to  these  might  so 
occupy  the  mind,  for  a  season,  as  to  exclude  higher 
and  nobler  ideas  ;  and,  in  a  moment  of  inadvertency 
the  lower  propensities,  which  act  with  a  blind  force, 
might  prevail  with  persons,  before  innocent,  to  do  an 
act  which  God  had  forbidden ;  especially,  when  by 
an  impudent  falsehood  the  danger  of  the  act  was 
positively  denied,  and  when  it  was  confidently  alleged 
that  great  good  would  be  the  result. 


94  FALL    OF    MAN. 

Whether  the  man  was  influenced  to  eat,  by  the 
same  motives  which  prevailed  with  the  woman,  is  a 
matter  of  uncertainty.  Many  suppose  that  he  was 
led  by  love  to  his  wife  to  determine  to  perish  with 
her,  rather  than  be  for  ever  separated  from  her.  It 
matters  little  what  were  his  motives ;  the  fact  was, 
that  he  deliberately  transgressed  the  law  of  God,  and 
thus  involved  a  world  in  ruin. 

The  immediate  consequences  of  the  fatal  trans- 
gression were,  a  new  set  of  feelings,  of  guilt,  shame,  and 
fear,  which  caused  our  first  parents  to  cover  themselves 
with  fig-leaves,  and  to  hide  themselves  among  the 
thick  trees  of  the  garden ;  and  when  questioned  by 
their  Maker  they  attempted  to  excuse  themselves, 
and  to  charge  their  fault  upon  another.  They  were 
now  driven  from  the  garden,  and  flaming  cherubim 
stationed  at  the  entrance  to  prevent  their  return. 
The  ground  was  cursed  for  their  sake,  and  doomed 
thenceforth  to  bring  forth  thorns  and  briars ;  so  that 
man  would  have  to  eat  his  bread  by  the  sweat  of 
his  brow.  The  sentence  of  death  was  also  confirmed, 
"Dust  thou  art,  and  unto  dust  thou  shalt  return." 
It  may  be  asked,  how  the  threatening,  "  In  the  day 
thou  eatest  thereof  thou  shalt  surely  die,"  was  exe- 
cuted, since  Adam  continued  to  live  upon  earth  for 
more  than  nine  hundred  years  ?  "  Let  God  be  true, 
but  every  man  a  liar."  This  threatening  was  exe- 
cuted, or  began  to  be  executed,  that  very  day ;  for, 
from  the  moment  of  man's  eating  the  forbidden  fruit,  he 
became  mortal ;  death  already  began  to  work.  Again, 
in  death,  as  threatened  in  the  penalty,  every  kind  of 
evil  is  included.  Temporal  death,  consisting  of  a 
separation  of  soul  and  body,  was  not  the  principal 
thing ;  but  spiritual  death,  which  consists  in  a  sepa- 
ration from  God,  a  loss  of  his  favour,  and  image, 


FALL    OF    MAN.  95 

and  which  perpetuated,  is  eternal  death,  commenced 
on  the  very  day  on  which  man  sinned.  While  man, 
after  the  fall,  retained  all  his  physical  powers  of  soul 
and  body,  and  continued  still  to  be  a  moral  and  ac- 
countable creature,  he  entirely  lost  that  clothing  of 
moral  excellence,  which  was  the  beauty  and  glory 
of  his  nature.  He  was  now  dead  in  law,  and  dead 
in  trespasses  and  sins ;  and  from  being  a  holy  being, 
became  totally  depraved ;  that  is,  destitute  of  any 
principle  of  true  holiness ;  but  capable  of  unlimited 
increase  in  wickedness. 

That  the  posterity  of  Adam  "  sinned  in  him,  and 
fell  with  him  in  his  first  transgression,"  is  evident 
from  the  fact  that  they  have  all  become  mortal,  and 
are  subjected  to  all  the  temporal  evils  which  fell 
upon  him.  They  are  all  excluded  from  paradise, 
and  are  forced  to  till  the  earth  with  the  sweat  of 
their  brow,  which  still  groans  under  the  curse,  and 
spontaneously  brings  forth  noxious  weeds  instead  of 
useful  grains  and  fruits.  Woman  is  still,  all  over  the 
world,  subject  to  the  same  pains  in  parturition,  which 
were  threatened  to  Eve.  But  more  than  this,  men 
come  into  the  world  destitute  of  that  holiness,  or 
original  righteousness,  in  which  Adam  was  created. 
By  nature  all  are  children  of  wrath.  All  go  astray 
from  their  earliest  years.  "  There  is  none  that  doeth 
good,  no  not  one.  There  is  no  fear  of  God  before 
their  eyes,  and  the  way  of  peace  have  they  not 
known."  This  state  of  corruption  is  not  confined  to 
idolatrous  Gentiles,  but  belongs  also  to  the  Jews, 
who  were  in  external  covenant  with  God.  "All 
have  sinned  and  come  short  of  the  glory  of  God." 
And  these  streams  of  iniquity  David  traces  up  to  the 
polluted  fountain,  when  he  cries  out,  "  Behold,  I  was 


96  FALL    OF    MAN. 

shapen  in  iniquity,  and  in  sin  did  my  mother  con- 
ceive me." 

That  the  universaUty  of  death  in  the  human  race, 
is  owing  to  the  transgression  of  Adam,  is  clearly 
evinced  from  the  express  declarations  of  Holy  Scrip- 
ture. "  As  in  Adam  all  die,  so  in  Christ  shall  all  he 
made  alive."  "  As  by  one  man  sin  entered  into  the 
world,  and  death  by  sin ;  so  death  hath  passed  on  all 
men,  because  that  (or  in  whom)  all  have  sinned." 
"  As  by  the  disobedience  of  one,  many  were  made 
sinners."  "  By  one  man^s  offence,  death  reigned  by 
one."  "  Through  the  offence  of  one  many  are  dead." 
"  By  the  offence  of  one,  judgment  came  upon  all  men 
to  condemnation."  And  the  facts,  known  by  uni- 
versal experience,  are  in  exact  accordance  with  these 
declarations  of  the  Bible.  All  men  die.  And  that 
this  is  on  account  of  the  imputation  of  Adam's  sin, 
is  evident  from  this,  that  death  reigns  over  "  those 
who  have  not  sinned  after  the  similitude  of  Adfeim's 
transgression ;"  that  is,  over  infants  who  have  not 
been  guilty  of  any  actual  violation  of  the  law  of 
God. 

Whether  it  was  just  in  God  to  constitute  Adam  the 
representative  of  all  his  posterity,  and  suspend  their 
salvation  on  his  obedience,  is  not  a  question  for  us  to 
discuss.  Whatever  God  does  is  just,  and  not  only 
just,  but  wise  ;  and  though  darkness  may  rest  on  this 
transaction,  this  is  owing  to  our  ignorance  and  preju- 
dice. We  need  not  fear  that  the  Judge  of  all  the 
earth  will  not  be  able  to  vindicate  his  own  dispensa- 
tions to  the  whole  universe. 

Some  have  thought  to  evade  or  lessen  the  apparent 
hardship  of  the  case,  by  denying  the  imputation  of 
Adam's  sin  to  his  posterity,  and  maintaining  that 
children  were  only  punished  for  the  depraved  nature 


FALL    OF    MAN.  97 

derived  from  Adam.  But  how  came  they  to  inherit 
tliis  depraved  nature  ?  Is  not  this  the  principal  part 
of  the  curse  ?  And  it  goes  a  very  Uttle  way  to  re- 
heve  the  mind  which  labours,  to  say  that  infants  are 
punished  for  latent  depravity,  instead  of  suffering 
for  the  sin  of  Adam. 

Instead  of  cavilling  and  complaining  of  the  dispen- 
sations of  the  Almighty,  by  which  we  have  become 
miserable  sinners,  let  us  not  cease  to  bewail  the  deep 
corruption  of  our  nature  ;  and  let  us,  instead  of  per- 
plexing ourselves  with  fruitless  inquiries  about  the 
principles  of  the  divine  government,  by  which  we 
have  been  involved  in  this  ruin,  earnestly  seek  to 
know  what  that  gracious  remedy  is,  which  God  has 
provided  for  our  recovery.  The  fact  is  certain,  that 
we  are  in  a  depraved  and  miserable  state,  and  unless 
we  are  redeemed  from  it,  we  must  be  forever  in  a 
state  of  degradation  and  misery.  When  it  is  asserted, 
that  man  is  totally  depraved,  the  meaning  is  not  that 
he  is  as  wicked  as  he  is  capable  of  being ;  or,  that 
all  men  are  sinners  in  an  equal  degree ;  but,  that  all 
men  are  by  nature  destitute  of  any  principle  of  true 
holiness ;  all  love  the  creature  supremely,  and  their 
carnal  hearts  are  at  enmity  with  God,  and  not  subject 
unto  his  law,  neither,  indeed,  can  be.  It  is  evident 
from  what  has  been  said,  that  man  is  in  a  sinful, 
miserable,  and  helpless  condition. 


98  COVENANT    OF    GRACE , 


CHAPTER   XVII. 

COVENANT    OF    GRACE  ;    OR,  PLAN    OF  REDEMPTION. 

In  this  treatise,  the  word  "  covenant"  is  used  in  a  wide 
sense,  to  correspond  with  the  latitude  which  belongs  to 
the  original  terms,  of  which  this  is  a  translation. 
Without  attempting  to  give  a  very  exact,  or  logical 
definition  of  the  phrase  "  covenant  of  grace,"  I  would 
say,  that  by  it  is  meant  the  whole  plan  of  redemption, 
from  its  commencement  to  its  consummation  ;  or,  that 
gracious  method  of  bestowing  salvation  on  elect  sin- 
ners, which  is  revealed  in  the  holy  Scriptures. 

The  fall  of  man,  by  which  God's  chief  work  on 
earth  was  ruined,  was  not  an  unexpected  event  which 
took  the  omniscient  God  by  surprise  ;  nor  could  it  dis- 
concert that  scheme  which  had  been  originally  con- 
ceived in  the  eternal  mind.  "  Known  unto  God  are 
all  his  works  from  the  beginning  of  the  world,"  (Acts 
XV.  18.)  Although  God  is  not  the  author  of  sin,  and 
can  never  look  upon  evil  but  with  the  strongest  dis- 
approbation ;  yet,  having  created  man  a  free,  account- 
able creature,  and  having  endowed  him  with  full 
ability  to  obey  the  law  under  which  he  was  placed, 
he  chose  to  leave  him  to  the  freedom  of  his  own  will, 
without  exerting  any  direct  influence  on  him,  either 
to  preserve  him  in  obedience,  or  to  cause  him  to  fall. 
And,  although  he  knew  that  man  would  fall  into  sin 
and  ruin,  yet  he  purposed  to  permit  this,  that  is,  not 
to  hinder  it ;  because  he  knew  that  he  could  make  it 
the  occasion  of  a  more  illustrious  display  of  his  at- 


OR,    PLAN    OF    REDEMPTION.  99 

tributes,  especially  of  his  justice  and  mercy,  than 
could  be  made  under  other  circumstances. 

It  is  essential  to  just  views  of  the  covenant  of  grace, 
to  assume  it  as  an  undoubted  truth,  that  the  condem- 
nation of  mankind,  under  the  covenant  of  works,  was 
just,  and  that  the  Ruler  of  the  universe  was  not 
under  any  obligations  to  devise  any  plan  of  recovery 
for  fallen  man,  any  more  than  for  fallen  angels  ;  for  if 
it  would  not  have  been  just  to  leave  men  under  the 
curse  which  they  had  incurred,  then  that  covenant  or 
law,  under  which  man  was  placed,  was  not  a  right- 
eous constitution  ;  and  if  it  would  not  have  been  just 
to  leave  the  human  race  in  the  ruin  in  which  they 
were  involved,  then  their  deliverance  would  not  be  a 
matter  of  grace,  but  of  justice.  A  difference  of  opinion 
may  exist  among  the  orthodox,  as  to  the  kind  and 
degree  of  punishment  to  which  the  human  race  would 
have  been  subjected,  if  the  law  had  been  executed 
fully  upon  them,  but  there  can  be  but  one  opinion  re- 
specting the  justice  of  their  punishment,  by  all  who 
entertain  correct  opinions  respecting  the  character  and 
dispensations  of  the  Governor  of  the  universe.  God 
was  not  bound  to  provide  a  Redeemer ;  this  was  a 
matter  of  mere  grace  and  favour. 

The  origin  of  the  covenant  of  grace  was  the  unpar- 
alled,  incomprehensible  love  of  God  to  sinners  of  the 
human  race.  The  obstacles  in  the  way  of  accomplish- 
ing the  salvation  of  those  whose  death  was  demanded 
by  law  and  justice,  were  apparently  insuperable.  It 
may  be  presumed,  that  if  the  problem,  how  God  could 
be  just  and  yet  justify  the  ungodly,  had  been  proposed 
to  a  conclave  of  the  brightest  angels  in  heaven,  they 
could  not  have  worked  out  a  satisfactory  answer :  it 
would  have  baffled  their  iltmost  intellectual  efforts. 
That  God  cannot  cease  to  treat  his  creatures  according 


100 

to  the  principles  of  eternal  justice  is  most  evident ;  and 
that  justice  required  that  the  sinner  should  suffer,  ac- 
cording to  his  demerit,  is  equally  evident.     Where, 
then,  is  there  any  foundation  for  hope  in  regard  to 
those  who  have  once  transgressed  ?     And  not  only  the 
justice,  hut  the  truth  of  God  stood  in  the  way  of  the 
sinner's  salvation.     God  had  threatened  the  penalty 
of  death,  interminable  death ;  and  the  Ruler  of  the 
universe  must  maintain  the  truth  of  his  word,  as  it 
respects  his  threatenings   as  well   as   his   promises: 
"  God  is  not  a  man  that  he  should  lie  ;  nor  the  son  of 
man,  that  he  should  repent."  (Num.  xxix.  13.)     But 
that  which  could  not  be  discovered  by  the  wisdom  of 
creatures,  was  devised  by  the  infinite  wisdom  of  God. 
In  the  counsels  of  the  adorable  Trinity  the  plan  was 
agreed  upon.     Between  the  Father  and  the  Son,  a 
transaction  took  place,  which  may  strictly  be  termed 
a  covenant,  for,  speaking  after  the  manner  of  men, 
there  were  mutual  stipulations  entered  into  between 
the  high  contracting  parties.     The  Father,  as  Legisla- 
tor and  Governor  of  the  universe,  appoints  the  Son 
to  the  office  of  Mediator,  and,  on  certain  conditions, 
gives  to  him  a  chosen  people,  elected  from  the  com- 
mon mass  of  fallen  man,  "  according  to  his  own  good 
purpose."     The  Son  willingly  accepts  the  arduous 
office,  and  engages  to  comply  with  the  proposed  con- 
ditions ;  and  the  Holy  Spirit  consents  to  perform  his 
part  in  the  execution  and  consummation  of  the  glori- 
ous plan.     But,  contriving  and  planning  was  not  all 
that  was  requisite ;  the  Mediator,  in  order  to  redeem 
man,  must  obey  and  suffer  in  his  place ;  and  this 
rendered  it  necessary,  that  he  should  descend  to  earth 
and  be  born  of  a  woman,  and  made  under  the  law. 
And  this  stoop  of  humiliation  was  not  enough ;  the 
Son  of  God  must  suffer  and  die,  in  the  room  of  the 


OR,    PLAN    OP    REDEMPTION.  101 

creature  man.  And,  in  order  that  he  might  exhaust 
the  penalty  due  to  man  for  sin,  the  Redeemer  must 
not  only  die,  but  his  death  must  be  of  the  most  bitter 
and  accursed  kind.  To  all  this  he  consented,  and 
covenanted  on  behalf  of  his  chosen,  to  meet  all  the 
demands  of  law  and  justice  against  them. 

If  any  should  ask,  what  evidence  we  have  of  this 
covenant  of  redemption,  we  answer,  in  the  words  of 
the  Mediator,  "  I  appoint,'^  or,  as  the  original  word 
imports,  "  I  give  by  covenant,  unto  you,  a  kingdom,  as 
the  Father  hath  given  by  covenant  unto  me."  Luke 
xxii.  29.  Again,  "As  thou  hast  given  him  power  over 
all  flesh,  that  he  should  give  eternal  life  to  as  many 
as  thou  hast  given  him."  John  xvii.  2.  "  I  have 
manifested  thy  name  unto  the  men  which  thou 
gavest  me  out  of  the  world ;  thine  they  were  and 
thou  gavest  them  me."  (ver.  6.)  "I  pray  for  them  : 
I  pray  not  for  the  world,  but  for  them  which  thou 
gavest  me."  (ver.  9.)  "  Keep  through  thine  own 
name  those  whom  thou  hast  given  me."  And  the 
solemn  declaration  in  the  eighty-ninth  Psalm,  "  I 
have  made  a  covenant  with  my  chosen,  I  have  sworn 
unto  David  my  servant,"  has  always,  by  the  church, 
been  referred  to  the  Messiah,  to  the  spiritual  David, 
David's  Lord,  and  David's  Son. 

But  why  was  this  salvation  confined  to  a  certain 
favoured  number,  called  the  elect  of  God  ?  This 
doctrine  of  the  sovereignty  of  divine  grace,  has,  from 
the  beginning,  been  offensive  to  human  reason.  The 
selection  of  men,  and  not  of  angels,  as  the  object  of 
redemption,  can  be  borne  with ;  but  that,  out  of  the 
same  mass,  some  should  be  taken,  confessedly  no 
better  than  others  by  nature ;  and  that  many  should 
be  reprobated  or  left,  no  worse  than  those  elected, 
has  ever  been  a  stumbling-block  to  multitudes ;  and 

9* 


102  COVENANT    OF    GRACE; 

hence,  however  plainly  the  doctrine  be  revealed,  they 
will  not  receive  it;  and  frequently  manifest  great 
hostility  to  all  who  maintain  and  preach  it,  as  did 
the  Jews  when  our  Lord  inculcated  it  by  reference 
to  certain  facts  in  the  sacred  history.  But  however 
offensive  this  doctrine  is  to  human  reason,  since  it  is 
clearly  revealed,  and  often  expressed  in  the  word  of 
God,  we  are  not  at  liberty  to  relinquish  or  conceal  it. 
If  God  might  justly  have  left  all  men  to  perish  in 
their  sin,  certainly  he  may  justly  leave  a  part  in  that 
state  of  ruin  into  which  they  have  fallen.  As  all 
men  are  by  nature  children  of  wrath,  the  redemption 
of  a  part  cannot  alter  or  affect  the  condition  of  the 
rest.  Because  the  pardoning  power  in  the  State  re- 
leases certain  persons  from  the  penalty  of  the  law, 
this  does  not  render  it  unjust  to  punish  others  who 
are  under  a  sentence  of  condemnation. 

The  justice  of  God  in  this  case  is  easily  vindicated  ; 
but  it  is  not  so  easy  to  reconcile  this  proceeding  with 
his  benevolence.  If  God  could  as  easily  have  saved 
all  as  a  part,  why  did  he  not  manifest  his  goodness 
in  doing  so  ?  To  which  it  may  be  answered,  that 
we  do  not  know  the  reasons  of  the  divine  conduct,  in 
this  matter.  He,  as  an  absolute  Sovereign,  has  a 
right  to  do  as  seemeth  good  with  his  own.  He  con- 
stantly refers  election  to  his  own  good  pleasure,  to 
the  counsel  of  his  own  will.  He  has  infinitely  good 
reasons ;  but  as  he  has  not  revealed  them,  we  have 
no  right  to  inquire  into  them. 

The  manifestation  of  God's  gracious  purpose,  in 
the  covenant  of  grace,  began  to  be  made  immediately 
after  the  fall ;  first,  in  the  sentence  pronounced  on 
the  serpent,  in  which  it  was  declared  that  the  seed  of 
the  woman  should  bruise  the  head  of  the  serpent, 
that  is,  of  "  the  old  serpent,  which  is  the  devil ;"  and 


OR,    PLAN    OF    REDEMPTION.  103 

next  by  the  institution  of  bloody  sacrifices,  and  ac- 
cepting the  offerings  of  this  kind  made  in  faith,  as  in 
the  case  of  Abel ;  and  by  various  communications  to 
the  saints,  until  the  time  of  Abraham,  with  whom 
God  entered  into  a  special  covenant,  and  to  whom  he 
made  many  gracious  promises,  and  granted  peculiar 
privileges  to  his  descendants,  and  separated  the 
chosen  race  from  all  the  world,  and  placed  the  seal 
of  his  covenant  in  their  flesh. 

But  when  the  seed  of  Jacob  had  grown  to  be  a 
great  nation  in  Egypt,  where  they  were  held  in 
abject  and  cruel  bondage,  God  appeared  unto  Moses 
at  mount  Horeb,  in  the  burning  bush,  and  commis- 
sioned him  to  deliver  his  people,  and  by  a  series  of 
wonderful  miracles,  to  conduct  them  to  Canaan, 
which  land  four  hundred  years  before  he  had  pro- 
mised to  Abraham.  While  in  the  wilderness,  at  the 
foot  of  mount  Sinai,  God  appeared  in  dreadful  ma- 
jesty to  all  the  people,  and  uttered  his  holy  law  in 
ten  commandments,  in  the  midst  of  thunder  and  light- 
ning, and  the  sound  of  a  trumpet,  while  the  whole 
mountain  burned  with  fire. 

The  moral  law  was  binding  on  man  by  nature, 
but  it  had  become  so  much  obliterated,  that  it  became 
necessary  to  republish  it,  that  the  people  having  the 
true  standard  of  duty  before  them,  might  be  con- 
vinced of  their  sins,  and  driven  to  seek  refuge  in  the 
atoning  blood,  so  copiously  shed  on  the  Jewish  altar. 

Besides  the  moral  law,  which  was  not  only  pro- 
claimed by  the  voice  of  God,  but  engraved  by  the 
finger  of  God  on  two  tables  of  stone,  he  gave  many 
ritual  laws  to  be  observed,  instituted  a  priesthood, 
and  consecrated  the  family  of  Aaron  to  this  service, 
and  directed  Moses  to  erect  a  tabernacle  for  worship, 
exactly  according  to  a  pattern  showed  him  on  the 


104  THE    INCARNATION. 

mount,  where  he  remained  in  the  presence  of  God 
forty  days,  without  eating  or  drinking,  at  two  differ- 
ent times.  All  these  institutions,  of  a  ceremonial 
kind,  were  intended  to  be  a  shadow  of  good  things 
to  come.  » 

This  dispensation,  administered  by  sacrifices,  by 
types,  and  prophecies,  continued,  without  essential 
change,  until  it  was  superseded  by  the  more  glorious 
dispensation  of  the  gospel,  introduced  after  the  ad- 
vent of  the  Messiah ;  who  being  the  Mediator  of  the 
new  covenant,  and  having  answered  all  the  types 
and  fulfilled  all  the  prophecies,  brought  that  dispen- 
sation to  an  end.  And  the  New  Testament  dispen- 
sation, with  clearer  light,  greater  liberty,  more  of  the 
spirit  of  adoption,  and  a  spiritual  worship  not  con- 
fined to  any  particular  place,  nor  burdened  with 
external  forms  and  rites,  it  is  believed,  will  continue 
mitil  the  second  advent  of  our  Lord  and  Saviour 
Jesus  Christ. 


CHAPTER    XVIII. 

THE     INCARNATION. 

Christ  did  not  come  into  the  world  until  about  four 
thousand  years  from  the  creation  had  elapsed.  By 
this  delay  it  clearly  appeared  how  deep  was  the 
depravity  of  fallen  man,  as  all  nations,  the  Israelites 
only  excepted,  departed  from  God,  and  lost  the  know- 
ledge of  his  true  character.  And  having  apostatized 
from  the  worship  and  service  of  their  Creator,  they 


THE    INCARNATION.  105 

universally,  with  the  exception  already  mentioned^ 
addicted  themselves  to  the  most  abominable  idola- 
tries, and  to  every  species  of  degrading  vice. 

This  apostasy  was  not  owing  to  any  defect  of  ex- 
ternal light,  for,  as  Paul  teaches,  "  that  which  may 
be  known  of  God  is  manifest  in  them,  for  God  hath 
showed  it  unto  them.  For  the  invisible  things  of 
him,  from  the  creation  of  the  world,  are  clearly  seen, 
being  understood  by  the  things  that  are  made,  even  his 
eternal  power  and  godhead,  so  that  they  are  without 
excuse.  Because  when  they  knew  God  they  glorified 
him  not  as  God,  neither  were  they  thankful ;  but  they 
became  vain  in  their  imaginations,  and  their  foolish 
heart  was  darkened.  Professing  themselves  to  be 
wise,  they  became  fools,  and  changed  the  glory  of 
the  incorruptible  God  into  an  image  made  like  to 
corruptible  man,  and  to  birds,  and  four  footed  beasts, 
and  creeping  things.''  It  was  proper  that  the  world 
should  have  the  opportunity  of  making  trial  of  their 
own  wisdom  before  the  device  of  infinite  wisdom 
should  be  manifested.  Opportunity  had  also  been 
thus  afforded  to  prepare  the  way  for  the  advent  of 
the  Mediator,  by  a  system  of  types  and  prophecies, 
which  clearly  designated  his  person  and  offices,  and 
thus  furnished  indubitable  evidence  of  his  being  in- 
deed the  Christ  of  God.  The  time  selected  for  the 
advent  of  the  Saviour  was  also  suitable,  because  the 
world  was  then  full  of  inhabitants ;  the  human  mind 
had  been  highly  cultivated,  and  the  intellectual  facul- 
ties had  attained  their  utmost  vigour,  and  all  the 
civihzed  world  were  subject  to  one  government ;  and 
the  Latin  and  Greek  languages  were  understood 
through  the  whole  extent  of  the  Roman  empire. 
And  although  in  the  previous  age  civil  discord  and 
desolating  wars  disturbed  the  empire,  all  was  now 


106  THE    INCARNATION. 

reduced  to  peace  under  Augustus  Csesar,  so  that  a 
favourable  opportunity  was  afforded  for  propagating 
the  gospel  among  the  nations.  Besides,  the  time  of 
Messiah's  advent  had  been  fixed  in  the  distinct 
enunciations  of  prophecy.  Shiloh  was  to  come  be- 
fore the  sceptre  had  entirely  departed  from  Judah, 
which  was  now  far  on  the  wane.  He  was  to  fill  the 
temple  of  Zerubbabel  with  his  glory,  which  was  soon 
after  this  destroyed.  And  the  specified  weeks  of 
Daniel,  when  the  Messiah  should  be  cut  off,  were 
drawing  to  a  close.  The  "fulness  of  time"  was 
therefore  come,  when  "  God  sent  forth  his  Son,  made 
of  a  woman,  made  under  the  law,  to  redeem  them 
that  were  under  the  law." 

It  had  been  predicted  by  Isaiah,  that  "a  virgin 
should  conceive  and  bring  forth  a  Son,  and  that  his 
name  should  be  Emmanuel,  God  with  us."  It  was 
also  foretold  by  the  same  prophet,  that  "a  child  should 
be  born,  who  should  be  the  Mighty  God."  There 
was,  therefore,  a  general  expectation  among  the  Jews, 
that  the  advent  of  the  Messiah  was  at  hand ;  and 
this  expectation  was  increased,  when  John  the  Bap- 
tist began  to  preach  in  the  wilderness,  saying,  "  the 
kingdom  of  heaven  is  at  hand ;"  thus  fulfilling  the 
prophecy  of  Isaiah ;  "  The  voice  of  him  that  crieth 
in  the  wilderness.  Prepare  ye  the  way  of  the  Lord, 
make  straight  in  the  desert  a  highway  for  our  God ;" 
(Isaiah  xl.  3,)  and  also  the  prediction  of  Malachi, 
"  Behold,  I  will  send  my  Messenger,  and  he  shall 
prepare  the  way  before  me  ;"  and  again,  "  Behold, 
I  will  send  you  Elijah  the  prophet,  before  the  coming 
of  the  great  and  dreadful  day  of  the  Lord."  (Mai. 
iii.  1  ;  iv.  5.) 

The  place  of  the  Messiah's  birth  had  been  expli- 
citly named  by  the  prophet  Micah ;  so  that  when  the 


THE    INCARNATION.  107 

wise  men  from  the  east  came  to  Jerusalem,  and  in- 
quired where  he  was  to  be  born  who  was  King  of 
the  Jews,  Herod  the  king  called  together  a  conven- 
tion of  all  the  priests  and  scribes,  to  determine  this 
question,  which  they  appear  to  have  agreed  upon 
unanimously,  for  they  immediately  answered,  "in 
Bethlehem  of  Judea,'^  and  referred  to  the  prophecy 
of  Micah.  The  providence  of  God  in  bringing  about 
the  fulfilment  of  this  prophecy  was  remarkable,  for 
Mary  and  her  husband  resided  at  Nazareth.  But  it 
had  been  so  ordered  by  an  imperial  edict,  that  every 
person  should  resort  to  the  town  to  which  his  family 
properly  belonged,  to  be  registered,  with  a  view  to  a 
general  taxation ;  and  thus  the  mother  of  our  Lord 
was  brought  to  Bethlehem  at  the  very  time  when 
she  was  to  be  delivered  of  the  child,  conceived  in  her 
womb  by  the  power  of  the  Holy  Spirit.  And  as  there 
was  not  found  room  for  them  in  the  inn,  the  Son  of 
God  was  born  in  a  stable,  and  laid  in  a  manger. 

This  glorious  event  for  our  lost  world,  was  not  suf- 
fered to  take  place  without  suitable  notice :  for  how- 
ever inattentive  the  great  men  of  this  world  might 
be  to  this  humble,  but  miraculous  birth,  the  angels 
of  God  had  their  attention  directed  to  it  as  the  most 
important  event  which  had  ever  occurred  in  our 
world.  One  of  the  heavenly  host,  probably  Gabriel, 
appeared  to  a  company  of  shepherds  in  the  vicinity, 
who  were  watching  their  flocks  by  night,  and  said, 
"Behold,  I  bring  you  good  tidings  of  great  joy,  which 
shall  be  to  all  people,  for  unto  you  is  born,  this  day, 
in  the  city  of  David,  a  Saviour,  who  is  Christ  the 
Lord.'^  And  as  soon  as  he  had  delivered  his  mes- 
sage, "  a  multitude  of  the  heavenly  host  was  with 
the  angel,  praising  God,  and  saying.  Glory  to  God  in 
the  highest,  on  earth  peace,  and  good  will  to  men." 


108  THE    INCARNATION. 

Until  Christ  was  about  thirty  years  of  age,  he  lived 
in  retirement  at  Nazareth.  When  John,  his  forerun- 
ner, had  been  for  some  time  engaged  in  his  public 
ministry  preaching  repentance,  and  baptizing  the  peo- 
ple, Jesus  came  forth,  and  was  baptized  in  the  river 
Jordan.  Having  voluntarily  placed  himself  under 
the  law,  it  was  proper  that  he  should  comply  with 
not  only  the  moral  precepts,  but  with  all  the  ceremo- 
nial institutions  then  in  force.  For  although  he  could 
not  attend  on  these  institutions  as  one  who  needed 
forgiveness,  or  purification,  or  repentance,  yet  as  he 
came  to  take  the  sinner's  place,  he  obeyed  all  the 
laws  then  obhgatory  on  the  people ;  for  in  infancy, 
he  was  circumcised,  when  grown  up,  he  attended  the 
Jewish  worship  at  the  temple,  partook  of  the  pass- 
over,  joined  in  the  worship  of  the  synagogue,  and, 
as  John  was  commissioned  of  God  to  preach  and  bap- 
tize, he  submitted  to  his  baptism.  John  at  first  for- 
bade him,  saying,  "  I  have  need  to  be  baptized  of 
thee,  and  comest  thou  to  me?''  But  Jesus  answered, 
and  said,  "  Suffer  it  to  be  so  now  ;"  and  assigned  as 
a  reason,  "  for  thus  it  becometh  us  to  fulfil  all  right- 
eousness." 

By  the  incarnation  the  divine  and  human  natures 
were  mysteriously  united.  "  The  word  was  made 
flesh,  and  dwelt  among  us."  "  God  was  manifest  in 
the  flesh."  "  He  that  was  in  the  form  of  God,  and 
thought  it  not  robbery  to  be  equal  with  God,  made 
himself  of  no  reputation,  but  took  on  him  the  form 
of  a  servant,  and  being  found  in  fashion  as  a  man,  he 
humbled  himself,  and  became  obedient  unto  death." 


ATONEMENT.  109 


CHAPTER   XIX. 

THE    EXPIATORY    SUFFERINGS    OF    CHRIST  J    OR, 
THE    ATONEMENT. 

An  atonement  is  that  which  expiates  sin ;  which  re- 
conciles an  offended  party  ;  which  makes  satisfaction 
for  offences  committed. 

The  reason  why  an  atonement  was  necessary,  was 
the  inflexible  nature  of  divine  justice.  This  attribute 
leads  the  Ruler  of  the  universe  to  render  to  every  one 
his  due  ;  to  treat  every  one  according  to  his  character. 
The  justice  of  God  was  manifested  in  giving  to  man 
a  righteous  law,  and  annexing  a  penalty  exactly  pro- 
portioned to  the  demerit  of  every  transgression.  Such 
a  penalty  being  annexed  to  the  law,  it  is  evident  that 
to  execute  it  is  a  righteous  thing ;  and  when  this  pen- 
alty is  incurred  by  transgression,  the  Judge  of  all  the 
earth,  acting  justly,  must  inflict  it.  He  cannot  deny 
himself  "  He  is  not  a  man  that  he  should  lie,  or  the 
son  of  man  that  he  should  repent."  If  the  penalty 
of  the  law  might  be  set  aside  in  one  instance,  it  might 
in  all,  and  then  government  would  be  at  an  end. 
Indeed,  no  reason  can  be  assigned  for  a  difference ; 
if  one  sinner  is  exempted  from  punishment,  the  same 
treatment  should  be  extended  to  all ;  for,  in  the  ad- 
ministration of  law  and  justice,  there  should  be  uni- 
formity ;  though  that  principle  does  not  apply  to  the 
dispensation  of  grace. 

How  then  can  any  sinner  be  saved  ?  This  is  a 
problem,  which  we  are  persuaded  no  finite  intelli- 

10 


110  ATONEMENT. 

gence  could  have  solved.  But,  what  created  wisdom 
could  not  discover,  the  wisdom  of  the  Triune  God  was 
able  to  accomplish.  The  principle  of  an  adequate 
atonement  by  a  quaUfied  Surety,  was  the  one  adopted. 
But  who  is  sufficient  to  make  the  requisite  satisfaction 
to  law  and  justice  ?  for,  upon  the  principles  already 
stated,  such  a  satisfaction  was  necessary.  No  mere 
creature  could  be  the  substitute ;  for,  beside,  that  such 
an  one  would  owe  obedience  for  himself  to  the  full 
extent  of  his  powers,  the  actions  and  sufferings  of  a 
mere  creature  could  not  possess  that  merit  which 
could  be  accepted,  to  answer  the  demands  of  the  law 
against  millions.  Neither  could  any  person  of  the 
Godhead  perform  the  work  of  redemption.  The 
Deity  can  neither  suffer  nor  obey.  This  mighty  diffi- 
culty can  only  be  overcome  by  the  constitution  of  a 
person,  in  whom  both  natures  shall  be  united ;  that 
is,  by  the  second  person  in  the  glorious  Trinity  assum- 
ing human  nature  into  such  intimate  union  with  him- 
self, that  the  actions  and  sufferings  of  this  nature 
shall  be  the  actions  and  sufferings  of  the  person 
of  the  Son  of  God.  That  such  a  substitution  was 
admissible  depended  on  the  wisdom  and  will  of  God. 
Among  men,  there  would  exist  strong  reasons  against 
permitting  the  innocent  to  die  for  the  guilty;  but 
when  we  inquire  what  these  reasons  are,  we  find, 
that  not  one  of  them  applies  to  the  redemption  of 
Christ.  He  has  a  complete  right  to  dispose  of  him- 
self, and  the  power  to  qualify  himself  for  the  arduous 
work ;  and  by  admitting  the  substitution  of  Christ  in 
the  room  of  his  chosen  people,  no  injury  is  sustained 
in  any  quarter;  for,  though  the  Redeemer  must  en- 
dure an  inconceivable  weight  of  sorrow  for  a  season, 
for  this  he  will  reap  a  glorious  and  endless  reward. 
And  though  the  guilty  escape,  yet  the  plan  provides 


ATONEMENT.  Ill 

for  their  complete  reformation ;  and  the  mercy  of 
God  is  illustriously  displayed,  and  placed  in  a  light 
in  which  it  never  could  have  been,  if  this  plan  had 
not  been  revealed. 

And  not  only  is  mercy  and  condescension  exhibited 
in  a  bright  and  peculiar  light,  which  gives  to  all  the 
intelligent  creation  new  discoveries  of  the  divine 
character ;  but  justice,  which  would  have  appeared 
glorious  in  the  punishment  of  the  guilty  in  exact 
proportion  to  their  demerit,  yet  shines  forth  with  a  far 
brighter  lustre  in  the  sufferings  of  the  only  begotten 
Son  of  God,  than  in  the  condign  punishment  of  a 
world  of  guilty  sinners.  Here,  then,  we  see  what 
the  nature  of  an  atonement  must  be.  It  must  re- 
move those  obstacles  which  stood  in  the  way  of  the 
sinner's  salvation.  These  arose  from  the  law  and 
justice  of  God,  which  demanded  the  life  of  the  trans- 
gressor. The  Redeemer,  therefore,  must  make  a  full 
satisfaction  to  law  and  justice,  or  the  sinner  cannot 
be  saved.  He  must  render  a  meritorious  obedience 
to  the  law  which  men  had  broken,  and  receive  the 
punishment  of  their  sins  in  his  own  person.  The 
sufferings  of  Christ  were,  therefore,  of  a  strictly  vica- 
rious nature.  "  He  bare  our  sins  in  his  own  body, 
on  the  tree."  "  He  died,  the  just  for  the  unjust,  to 
bring  us  to  God."  "  He  was  wounded  for  our  trans- 
gressions, he  was  bruised  for  our  iniquities."  "  Our 
iniquities  were  laid  upon  him."  No  doubt  he  set  us 
a  glorious  example  of  perfect  patience  and  fortitude, 
in  enduring  so  much  pain  and  ignominy;  but  example 
was  not  the  main  end  of  these  sufferings,  which 
would  place  them  on  the  same  level  with  those  of 
other  martyrs.  And,  it  is  not  disputed  that  the  death 
of  Christ  is  calculated  to  produce  a  moral  impression 
on  all  intelligent  minds,  but  even  this  was  not  the 


112  ATONEMENT. 

direct  end  of  Christ's  sufferings,  according  to  the 
Scriptures;  but  he  died  as  an  expiatory  victim,  a 
sacrifice  to  satisfy  divine  justice,  as  atonement  for  all 
the  sins  of  his  chosen,  as  a  ransom  to  redeem  them 
from  their  bondage  ;  yea,  as  a  curse,  to  redeem  them 
that  were  under  the  curse.  And  this  view  of  the 
atonement  is  vital  to  the  Christian  system.  It  is 
plainly  the  doctrine  of  the  Old  as  well  as  the  New 
Testament ;  and  it  ever  has  been  the  doctrine  of  every 
sound  part  of  the  Christian  church ;  and  it  would  be 
easy  to  show,  that  the  objections  to  it  are  either  frivo- 
lous, or  they  are  such  as  subvert  the  gospel  of  Christ, 
and  bring  in  another  gospel,  which  exposes  the  abet- 
tors of  it  to  the  anathema  of  Paul.     Gal.  i.  8. 

All  the  sufferings  of  Christ  should  be  considered 
as  expiatory,  and  as  constituting  the  atonement  which 
he  undertook  to  make  for  his  people  ;  and,  indeed,  his 
whole  state  of  humiliation,  should  be  considered  as 
belonging  to  his  expiation.  When  he  first  felt  the 
pangs  incident  to  infancy,  when  he  went  about  from 
day  to  day,  "a  man  of  sorrows,  and  acquainted  with 
grief,' ^ — when  reproached,  slandered,  and  reviled — 
when  hungry,  thirsty,  and  weary — when  filled  with 
grief  at  the  hardness  and  perverseness  of  the  people, 
which  drew  tears  from  his  eyes — when  bathed  in  his 
own  blood  in  Gethsemane — when  betrayed,  bound, 
dragged  to  trial — when  falsely  accused,  and  con- 
demned— when  mocked  and  reviled — when  scourged 
— when  crowned  with  thorns — when  fainting  under 
the  cross — when  nailed  to  the  tree — when  exposed  to 
the  profane  gaze  of  the  multitude  denuded  of  his 
garments — when  exhausted  with  pain  and  thirst — 
and  above  all,  when  forsaken  of  God — and  when  he 
breathed  out  his  soul  in  death,  he  was  enduring 
the  penalty  of  the  law.    And  after  he  was  taken  from 


ATONEMENT.  113 

the  cross  and  laid  in  the  sepulchre,  though  he  suffered 
no  positive  pain,  yet  he  was  still  bearing  the  curse  or 
penalty  of  the  law,  which  was  death.  And  if  it  be 
asked  for  whom  did  the  Redeemer  bear  all  this,  he 
has  given  the  answer,  "  I  lay  down  my  life  for  the 
sheep."  He  loved  his  church  and  gave  himself  for 
it.  But  his  atonement,  considered  in  its  intrinsic 
value  and  suitableness,  is  infinite,  and  sufficient  if 
applied,  to  save  the  whole  world. 

The  sufferings  of  Christ,  being  those  of  a  divine 
person,  have  an  infinite  value ;  it  follows,  therefore, 
that  although  the  punishment  of  the  sinner  was  ever- 
lasting, yet  Christ  could  exhaust  the  penalty  of  the 
law  in  a  limited  time  ;  that  is,  his  sufferings  and  death, 
though  limited  to  a  short  period,  were  more  than  an 
equivalent  for  the  eternal  sufferings  of  those  for  whom 
he  laid  down  his  life.  And  in  making  this  vica- 
rious atonement,  it  was  not  at  all  necessary  that  the 
Mediator  should  be  the  subject  of  remorse  and  de- 
spair ;  for  these  are  not  essential  to  the  penalty  of  the 
law,  but  merely  incidental,  arising  from  the  circum- 
stances and  moral  character  of  the  sufferer.  But  it 
was  necessary  that  our  substitute  should  suffer  a 
painful  and  accursed  death,  for  this  was  specifically 
threatened.  Some  have  supposed  that  Christ  endured 
something  of  the  torments  of  the  damned  after  his 
death,  as  the  creed  says,  "he  descended  into  hell;" 
but  the  word  hell  here  signifies  no  more  than  the 
place  of  departed  spirits,  or  the  grave.  Christ's  suf- 
ferings were  finished  on  the  cross ;  and  on  that  very 
day  his  spirit  entered  into  paradise.  Luke  xxiii.  43. 
It  cannot  be  reasonably  doubted,  but  that  all  those 
for  whom  Christ  offered  himself  a  sacrifice,  will  even- 
tually be  saved. 

10* 


114  RESURRECTION    AND 


CHAPTER    XX. 

RESURRECTION    AND    ASCENSION    OF    CHRIST. 

The  blessed  Redeemer,  having  been  three  days  in 
the  grave,  according  to  his  own  oft  repeated  predic- 
tion ;  that  is,  a  part  of  three  days,  which,  according 
to  the  usual  method  of  computing  time,  was  reckoned 
for  three  days,  rose  from  the  dead,  and  during  forty 
days,  which  he  remained  upon  the  earth,  appeared  a 
number  of  times  to  his  disciples,  and  gave  them  not 
only  ocular  but  palpable  evidence  of  the  reality  of 
his  resurrection.  And  that  there  might  remain  no 
doubt  of  his  identity,  he  showed  them  his  hands  and 
his  feet,  and  even  condescended  to  permit  them  to  put 
their  fingers  into  the  print  of  the  nails,  and  to  thrust 
their  hands  into  the  opening  made  in  his  side  by  the 
soldier's  spear,  after  his  death.  And,  on  one  occa- 
sion, he  appeared  to  above  five  hundred  of  his  dis- 
ciples convened  in  Galilee,  on  a  mountain,  where  he 
had  promised  before  his  crucifixion  to  meet  them. 
As  the  disciples  had  not  understood  his  predictions 
respecting  his  death  and  resurrection,  they  were  very 
slow  to  believe  even  their  own  senses.  On  this  ac- 
count, the  risen  Saviour  took  pains  to  remove  every 
shadow  of  doubt,  and  in  several  instances  ate  and 
drank  in  their  presence,  just  as  before  his  death. 
This  time  was  also  improved  to  give  the  Apostles  all 
needful  instructions  respecting  their  ministry,  after  he 
should  leave  them. 


ASCENSION    OF    CHRIST.  115 

At  the  expiration  of  the  forty  days,  he  led  his  dis- 
ciples out  to  mount  Olivet,  where  he  blessed  them, 
and  was  parted  from  them,  and  carried  up  to  heaven, 
in  the  midst  of  thousands  of  angels,  according  to  what 
the  Holy  Ghost  says,  in  the  sixty-eighth  Psalm,  "  The 
chariots  of  God  are  twenty  thousand,  even  thousands 
of  angels.  The  Lord  is  among  them  as  in  Sinai,  in 
the  holy  place.  Thou  hast  ascended  on  high,  thou 
hast  led  captivity  captive.  Thou  hast  received  gifts 
for  men,  yea,  for  the  rebellious  also,  that  the  Lord 
God  might  dwell  among  them;"  which  passage  Paul 
expressly  applies  to  Christ.     (Ephes.  iv.  8,  9.) 

Until  the  time  of  his  ascension,  as  far  as  appears, 
Christ's  body  remained  the  same  as  before  his  death ; 
but  as  a  body  of  flesh  and  blood,  though  free  from 
every  stain,  is  not  suited  to  the  heavenly  state,  it  is 
reasonable  to  suppose,  that  Christ's  body  now  under- 
went such  a  sudden  change,  as  we  are  informed  will 
pass  on  the  bodies  of  the  saints  who  shall  be  found 
alive  upon  earth  when  Christ  shall  make  his 
second  appearance.  Before  his  ascension,  he  had 
flesh  and  bones,  which  could  be  handled  and  felt ;  but 
now  he  assumed  that  glorious  body  in  which  he 
appears  in  heaven,  and  in  which  every  eye  shall  be- 
hold him  when  he  shall  come  in  the  clouds  of 
heaven,  with  all  his  holy  angels,  to  judge  the  world. 

That  Christ  appeared,  after  his  resurrection,  in  the 
same  body  which  was  nailed  to  the  cross,  and  laid  in 
the  sepulchre,  is  as  evident  from  the  sacred  Scriptures, 
as  words  can  make  it.  Luke  gives  the  following  ex- 
plicit testimony  :  "  Jesus  himself  stood  in  the  midst  of 
them  and  saith  unto  them.  Peace  be  unto  you.  But 
they  were  terrified  and  aff'righted,  and  supposed  that 
they  had  seen  a  spirit.  And  he  said  unto  them.  Why 
are  ye  troubled  ?  and  why  do  thoughts  arise  in  your 


116  MEDIATORIAL    OFFICES    OF    CHRIST. 

hearts  ?  Behold  my  hands  and  my  feet,  that  it  is  I 
myself.  Handle  me  and  see ;  for  a  spirit  hath  not 
flesh  and  bones  as  ye  see  me  have.  And  when  he 
had  thus  spoken,  he  showed  them  his  hands  and  his 
feet.^'  And  though  the  fact  is  not  mentioned,  we 
may  certainly  infer,  that  Christ's  body  underwent  a 
change  before  he  entered  heaven ;  for  we  are  assured 
that  "  flesh  and  blood  do  not  inherit  the  kingdom  of 
heaven  ;"  and  as  this  is  true  in  regard  to  believers,  it 
is  equally  so  respecting  Christ.  Still  it  is  the  self 
same  body  which  is  now  in  heaven  at  the  right  hand 
of  God,  which  suffered  on  the  cross — ^but  glorified. 


CHAPTER   XXI. 

MEDIATORIAL    OFFICES    OF    CHRIST. 

The  offices  of  Christ  have  long  been  divided  into  three ; 
the  prophetical,  sacerdotal,  and  regal ;  and  this  is  not 
an  arbitrary  distinction,  but  is  founded  in  the  wants  of 
men ;  for  he  who  undertakes  to  save  sinners  must  be 
qualified  to  deliver  them  from  their  ignorance,  from 
their  guilt,  and  from  their  depravity;  and  he  must 
have  power  to  protect  them  from  all  their  enemies,  and 
raise  them  from  death  and  the  grave,  and  bring  them 
to  the  possession  of  eternal  life.  When  Christ  was 
upon  earth,  most  of  his  time,  during  his  public  ministry, 
was  spent  in  teaching.  And  in  the  exercise  of  this 
office,  "  He  taught  with  authority,  and  not  as  the 
scribes."  Even  in  the  judgment  of  his  enemies, 
"  never  man  spake  like  this  man."     But,  when  about 


MEDIATORIAL    OFFICES    OF    CHRIST.  117 

to  leave  the  world,  he  promised  to  his  disciples  another 
teacher,  who  should  remain  with  them,  and  lead  them 
into  all  truth,  and  who  should  bring  to  their  remem- 
brance whatever  he  had  said  to  them.  Thus,  he  now 
exercises  the  office  of  a  prophet  by  his  word  and 
Spirit,  by  which  agency  all  the  children  of  God  are 
taught  of  him ;  and  through  faith  in  the  holy  Scrip- 
tures, are  made  wise  unto  salvation.  By  the  law  they 
obtain  the  knowledge  of  sin ;  by  the  gospel  they  are 
made  acquainted  with  the  only  remedy ;  and  by  the 
influence  of  the  Holy  Spirit  are  enabled  "  to  grow  in 
grace,  and  in  the  knowledge  of  the  Lord  Jesus  Christ." 
As  Moses  prophesied  that  the  Lord  should  raise  up 
a  prophet  like  unto  him ;  that  is,  one  who  should  be 
the  author  of  a  new  dispensation ;  so,  the  same  glo- 
rious person  is  predicted  in  the  Psalms,  as  a  priest, 
not  after  the  order  of  Aaron,  but  after  the  order  of 
Melchizedek ;  a  priest  who  should  have  no  predecessor 
nor  successor,  but  should  possess  in  himself  an  ever- 
lasting priesthood  ;  and  who,  by  the  sacrifice  of  him- 
self, should  be  able  to  accomplish  what  the  Levitical 
priests  never  could.  What  they  performed  and  ex- 
hibited in  shadows,  he  executed  in  substance.  As 
their  sacrifices  and  oblations  were  to  remove  ceremo- 
nial guilt  and  uncleanness,  he,  by  the  one  offering  of 
himself,  obtained  eternal  redemption  for  us.  And  as  the 
high  priest,  on  the  great  day  of  atonement,  after  slay- 
ing the  sin-offering,  both  for  himself  and  the  people, 
carried  the  blood  into  the  most  holy  place,  and  sprink- 
led it  on  the  mercy  seat ;  so  Christ,  the  High  Priest  of 
our  profession,  having  offered  himself  as  a  sacrifice  on 
the  cross,  has  entered  into  the  most  holy  place,  not 
made  with  hands,  where  he  appears  before  God,  to 
present,  as  it  were,  the  "  blood  which  cleanseth  from 
all  sin."    "For  Christ  is  not  entered  into  the  holy 


118  MEDIATORIAL    OFFICES    OF    CHRIST. 

places,  made  with  hands,  which  are  the  figures  of  the 
true  ;  but  into  heaven  itself,  now  to  appear  in  the  pre- 
sence of  God  for  us."  "  For  by  one  offering  he  hath 
perfected  for  ever  them  that  are  sanctified,"  (Heb.  ix. 
24  ;  X.  14.)  Two  things  belong  to  the  office  of  priest- 
hood :  first,  oblation,  or  the  offering  a  sacrifice ;  se- 
condly, the  sprinkling  the  blood,  or  the  presentment 
of  the  oblation  before  God.  This,  in  Scripture,  is 
called  intercession ;  because,  on  the  ground  of  having 
complied  with  the  stipulated  conditions  in  the  coven- 
ant of  redemption,  the  Mediator  has  a  right  to  claim 
the  deliverance  of  those  for  whom  he  undertook. 
This,  therefore,  is  a  very  necessary  part  of  the  media- 
torial work.  It  is  the  moving  cause  of  all  that  is  done 
in  the  application  of  the  purchased  redemption.  There- 
fore it  is  written,  "  that  he  is  able  to  save  to  the  utter- 
most all  that  come  to  God  by  him ;  seeing  he  ever 
liveth  to  make  intercession  for  them."  And  here  we 
see  the  reason  why  the  true  believer  never  comes 
again  into  condemnation,  notwithstanding  all  his  sins 
and  infirmities ;  because  he  has  an  Advocate  with  the 
Father,  who  is  the  propitiation  for  his  sins.  As  fast 
as  he  contracts  guilt,  his  sins  are  blotted  out;  or, 
rather,  as  he  has  the  righteousness  of  Christ  set  down 
to  his  account,  he  cannot  come  into  condemnation. 
"  If  God  be  for  us,  who  can  be  against  us  ?"  "It  is 
God  that  justifieth,  who  is  he  that  condemneth  ?  Who 
shall  lay  any  thing  to  the  charge  of  God's  elect? 
Shall  Christ,  that  died,  or  rather  is  risen  again,  who 
is  even  at  the  right  hand  of  God,  who  also  maketh 
intercession  for  us  ?" 

The  Christian  then,  in  all  his  trials,  under  all  his 
burdens,  when  tempted  to  despond  or  despair,  should 
have  recourse  to  the  cross,  and  should  look  for  com- 


MEDIATORIAL    OFFICES    OF    CHRIST.  119 

fort  to  the  prevalent  intercessions  of  his  great  High 
Priest. 

In  the  second  Psalm  it  is  written,  "  I  will  s6t  my 
king  upon  my  holy  hill  of  Zion.^'  And  Jesus  Christ 
was  born  a  king.  He  was  lineally  descended  from 
David,  to  whose  family  the  regal  authority  was  pro- 
mised for  ever.  When  Pilate  interrogated  him,  whether 
he  was  a  king,  he  did  not  deny  it,  but  admitted  and 
asserted  it,  saying,  "  Thou  say  est  that  I  am  a  king. 
For  this  end  was  I  born,  and  for  this  cause  came  I 
into  the  world,  that  I  should  bear  witness  to  the  truth." 
After  his  resurrection,  he  declared  to  his  disciples, 
"  all  power  in  heaven,  and  in  earth,  is  given  unto  me." 
And  we  read,  "•  that  angels  and  principalities  are  sub- 
ject to  him."  He  is  made  "  head  over  all  things  for 
his  church,  which  is  his  body."  He  is  therefore  called 
"  the  King  of  kings  and  Lord  of  lords."  "  For  he 
must  reign  until  he  hath  put  all  enemies  under  his 
feet."  In  the  exercise  of  his  regal  office,  he  governs 
all  providential  events  and  revolutions,  so  as  to  pro- 
mote the  ultimate  glory  and  triumph  of  his  kingdom. 
He  holds  under  restraint  all  those  enemies,  who  would 
otherwise  destroy  his  sheep.  Over  these  he  watches 
with  a  shepherd's  care.  In  the  exercise  of  his  regal 
office  he  will  judge  the  world  in  righteousness.  "  We 
must  all  stand  before  the  judgment  seat  of  Christ." 
"  W^hen  the  Son  of  man  shall  come  in  his  glory,  and 
all  the  holy  angels  with  him,  then  shall  he  sit  on  the 
throne  of  his  glory.  Then  shall  the  King  say  to  those 
on  his  right  hand.  Come,  ye  blessed  of  my  Father,  in- 
herit the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world." 


120  JUSTIFICATION. 


CHAPTER    XXII 


JUSTIFICATION. 


Correct  ideas  on  the  subject  of  a  sinner's  justifica- 
tion are  exceedingly  important ;  because  this  is  a  car- 
dinal point  in  the  Christian  system.  A  mistake  here 
will  be  apt  to  extend  its  pernicious  influence  to  every 
other  important  doctrine.  There  is  in  human  na- 
ture a  strong  tendency  to  build  on  a  false  founda- 
tion ;  because  man,  when  created,  was  placed  under 
a  covenant  of  works ;  and,  by  nature,  he  knows  no 
other  way,  than  "do  and  Hve."  Human  reason 
and  the  dictates  of  conscience,  urge  men  to  seek  the 
favour  of  God  by  obeying  his  will.  If  we  were  able 
to  render  to  the  law  such  an  obedience  as  would  se- 
cure justification,  this  would  still  be  the  right  way, 
and  no  other  need  be  sought.  "  If  there  had  been  a 
law,''  says  Paul,  "  which  could  have  given  life,  verily 
righteousness  (or  justification)  should  have  been  by 
the  law."  "  But  what  the  law  could  not  do,  in  that 
it  was  weak  through  the  flesh,  God  sending  his  own 
Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  con- 
demned sin  in  the  flesh,  that  the  righteousness  of  the 
law  might  be  fulfilled  in  us,  who  walk  not  after  the 
flesh,  but  after  the  spirit." 

In  most  cases  we  should  think  it  unnecessary  and 
inexpedient  to  contend  about  the  meaning  of  a  word, 
when  they  who  used  it,  explained  the  sense  in  which 
they  take  it ;  but,  here  it  is  exceedingly  important,  to 
ascertain  the  scriptural  meaning  of  the  word  justifica- 


JUSTIFICATION.  121 

Hon;  for  this  is  the  point  from  which  men's  opinions 
are  most  apt  to  diverge  from  the  dictates  of  divine 
revelation.  And  if  we  put  a  wrong  sense  on  the  word, 
it  will  be  sure  to  favour  the  dangerous  doctrine  of 
human  merit. 

We  would,  therefore,  lay  it  down  as  a  truth,  ca- 
pable of  the  clearest  proof,  that  justification,  as  used 
in  Scripture,  does  not  mean  any  change  wrought 
within  us,  but  a  change  of  our  relation  or  standing 
under  the  law.  As  condemnation  does  not  signify 
the  making  a  man  wicked,  but  declaring  him  guilty ; 
so  justification,  which  is  the  very  opposite  of  con- 
demnation, does  not  mean  the  infusion  of  holiness  or 
justice  into  the  hearts  of  men  ;  but,  it  is  the  sentence 
of  a  judge,  declaring  that  the  person  to  whom  it 
appertains,  is  acquitted  from  every  charge,  and  stands 
right  in  the  view  of  the  law.  It  is  then  the  act  of 
the  Judge  of  the  universe,  by  which  it  is  declared, 
that  all  condemnation  is  removed,  and  that  the  sinful 
man  is  accepted  as  righteous  in  the  eye^of  the  law. 
It  is  evident,  that  there  can  be  no  justification  by  any 
law,  unless  the  person  accused  can  plead  a  perfect 
righteousness  ;  for  if  he  has  sinned  but  once,  that  one 
sin  will  prevent  his  justification  as  certainly  as  a 
thousand.  After  Adam  had  committed  the  first  sin, 
it  was  impossible  he  should  ever  be  justified  by  his 
own  works.  And  thus  the  word  is  used  in  regard  to 
human  laws.  If  a  man  is  arraigned  before  any  just 
tribunal,  and  it  is  proved  that  he  has  committed  one 
felonious  act,  the  judge  cannot  justify  him.  And 
hence  it  appears  evident  to  reason,  and  the  same 
thing  is  repeatedly  and  emphatically  taught  in  Scrip- 
ture, "  that  by  the  deeds  of  the  law  no  man  can  be 
justified  in  the  sight  of  God.'^  And  the  reason  sim- 
ply is,  that  no  man's  obedience  to  the  law  is  perfect. 

11 


122  JUSTIFICATION. 

The  idea  entertained  by  some,  that  a  sinner's  imper 
feet  obedience  may  be  the  ground  of  justification,  is, 
therefore,  evidently  absurd.  And  the  opinion,  that 
the  moral  law  is  changed,  and  so  relaxed  as  to  be 
level  to  the  capacity  of  sinful  creatures,  is  false  and 
unscriptural,  and  tends  to  introduce  another  gospel, 
entirely  subversive  of  the  true  system  of  salvation. 
Man's  sincere  obedience,  though  imperfect,  may  be  an 
evidence  that  he  is  in  a  justified  state,  but  never  can 
be  the  ground  of  the  sentence  of  the  Judge. 

The  question  then  returns,  "  How  can  any  man  be 
just  with  God,  since  all  have  sinned  and  come  short 
of  the  glory  of  God?"  To  which  we  answer,  that 
a  man  under  the  gospel  is  justified  by  faith,  without 
the  deeds  of  the  law ;  that  is,  he  is  justified  by  the 
perfect  righteousness  of  Christ,  received  by  faith.  This 
righteousness  is  imputed  to  the  believing  sinner ;  that 
is,  God  treats  him  as  if  he  himself  had  wrought  it 
out. 

God,  the  Judge,  views  the  sinner,  considered  in  his 
own  character,  as  he  is,  chargeable  with  innumerable 
transgressions  of  his  holy  law  ;  but,  when  this  ungodly 
man  truly  believes  and  becomes  united  to  Christ,  he 
imputes  to  him  the  perfect  righteousness  of  his  Surety, 
who  has,  in  his  stead,  obeyed  the  precept  and  suffered 
the  penalty  of  the  law  ;  and  thus  rendered  a  complete 
satisfaction  to  both  law  and  justice.  He  can,  therefore, 
be  just,  while  he  justifies  the  ungodly  ;  for  the  sentence 
is  not  pronounced  on  the  ground  of  any  righteousness 
which  the  believing  sinner  has  of  his  own,  but  entirely 
on  the  ground  of  the  perfect  righteousness  of  the  Me- 
diator, which  is  accepted,  as  though  it  had  been  ren- 
dered by  himself.  And  in  this  transaction  there  is  no 
erroneous  judgment;  for  the  Judge  sees  everything 
as  it  is,  and  pardons  the  sinner  and  accepts  his  person, 


JUSTIFICATION.  123 

Decause  he  is  viewed,  "  not  having  his  own  righteous- 
ness, which  is  of  the  law,  but  the  righteousness  which 
is  of  the  faith  of  Christ ;  even  the  righteousness  which 
is  of  God  by  faith/' 

Some  are  wilHng  to  admit  that  the  forgiveness  of  sin 
is  on  account  of  the  atonement  of  Christ ;  but  they  are 
strongly  opposed  to  the  idea,  that  Christ's  actual  obe- 
dience to  the  law  should  be  the  ground  of  the  believ- 
er's being  adjudged  to  eternal  life.  But,  if  this  be  ex- 
cluded, then  the  believer's  own  obedience  must  be  the 
ground  on  which  he  receives  life.  But,  here  again,  its 
imperfection  renders  it  impossible  that  it  should  entitle 
him  to  any  reward,  much  less  to  the  reward  of  eternal 
life.  The  Scriptures,  however,  settle  this  dispute. 
Paul  says,  "  As  by  the  disobedience  of  one,  many  were 
made  sinners ;  so  by  the  obedience  of  one  shall  many 
be  made  righteous."  Christ  is,  by  the  prophet,  em- 
phatically called,  "  The  Lord  our  righteousness." 

This  is  charged  upon  the  Jews  as  their  fatal  mistake, 
"  that  they  went  about  to  establish  a  righteousness  of 
their  own,  and  did  not  submit  unto  the  righteousness 
of  God."  And  it  is  then  declared,  that  "  Christ  is  the 
end  of  the  law  for  righteousness  to  every  one  that  be- 
lieveth." 

As  it  is  said,  "  that  faith  is  imputed  for  righteous- 
ness," many  have  adopted  the  opinion,  that  the  act 
of  faith  is  graciously  accepted,  instead  of  a  legal  right- 
eousness. But  this  would  be  inconsistent  with  the 
scope  of  the  apostle,  whose  main  object  is  to  show  that 
justification  is  entirely  gratuitous,  on  account  of  Christ's 
merit ;  but  faith  is  as  much  our  act  and  our  work,  as 
any  thing  else  ;  and,  if  a  man  is  justified  by  his  own 
faith,  then  boasting  is  no  more  excluded,  than  when 
he  seeks  justification  by  many  good  acts.  Besides,  the 
Judge  of  all  cannot  declare,  that  the  mere  act  of  faith 


124  JUSTIFICATION. 

answers  all  the  demands  of  the  law.  Therefore,  wlien 
it  is  said,  that  faith  is  imputed  for  righteousness,  it 
must  relate  to  the  object  of  faith,  even  the  perfect 
righteousness  of  Christ.  If  a  condemned  criminal  should 
be  pardoned  by  his  prince,  on  account  of  the  intercess- 
ion of  his  own  son,  when  the  pardon  is  offered,  the 
man  gladly  accepts  it.  This  act  of  acceptance  may  be 
said  to  save  him  from  death ;  but,  the  true  ground  of 
his  deliverance  is  the  intercession  of  the  prince.  In 
this  way,  as  a  mere  instrument,  faith  justifies  the 
sinner,  and  is  imputed  for  righteousness,  because  it 
lays  hold  of  and  appropriates  the  righteousness  of  God, 
by  which  the  law  of  God  has  been  completely 
satisfied. 

Others,  considering  faith  as  the  root  of  every  Christ- 
ian virtue,  and  the  spring  of  all  good  works,  adopt  the 
opinion,  that  to  be  justified  by  faith  is  the  same  as  to 
be  justified  by  our  whole  evangelical  obedience,  and 
that  the  works  excluded  by  Paul,  are  either  ceremo- 
nial observances,  or  "dead  works,"  not  proceeding 
from  faith.  To  this  theory  the  same  objection  lies,  as 
has  been  already  urged ;  namely,  that  this  righteous- 
ness is  imperfect,  and  no  imperfect  righteousness  can 
justify.  And  another  objection,  which  is  fatal  to  this 
theory,  is,  that  the  sinner  is  justified  completely  when 
he  first  believes ;  "  There  is  no  condemnation  to  them 
that  are  in  Christ  Jesus;"  "being  justified  freely  by 
his  grace;"  "being  justified  by  faith."  But,  if  evan- 
gelical obedience  is  the  ground  of  justification,  no  man 
can  be  justified  in  this  life,  for  he  will  be  engaged  in 
working  out  this  righteousness  all  his  life.  This  con- 
sequence being  inevitable,  a  learned  commentator 
maintains,  that  there  is  no  justification  till  the  day  of 
judgment. 

There  is  nothing  more  difficult  than  to  bring  men 


JUSTIFICATION.  125 

off  from  dependence,  in  some  form,  on  their  own  right- 
eousness. Therefore,  the  advocates  of  human  merit, 
and  justification  by  works,  have  seized  with  avidity 
upon  the  words  of  the  apostle  James,  who  declares 
that  "  a  man  is  justified  by  works  and  not  by  faith 
alone.'^  If  he  used  the  words  "faith"  and  "justifica- 
tion" in  the  same  sense  as  that  in  which  they  are  used 
by  Paul,  there  would  be  a  flat  contradiction  between 
these  two  apostles.  Thus  Luther  viewed  the  matter, 
at  first,  and,  therefore,  for  a  while,  rejected  the  epistle 
of  James.  But,  when  the  scope  of  this  apostle  is  con- 
sidered, and  the  whole  discourse  impartially  weighed, 
it  will  be  found,  that  in  doctrine  he  and  Paul  did  not 
disagree,  though  they  employ  the  terms  mentioned  in 
a  somewhat  different  sense.  James  was  engaged  in 
refuting  the  opinion  of  certain  professors,  who  held 
that  all  that  was  necessary  to  justification  was  a  spec- 
ulative assent  to  the  truth.  He  shows  that  such  a 
faith,  being  dead,  could  not  justify.  His  doctrine  is, 
that  a  living,  operative  faith,  is  necessary ;  and,  that 
our  faith  must  be  shown  by  our  works  ;  and  this  is  the 
same  thing  which  Paul  taught.  Moreover,  he  uses 
the  word  justification,  in  the  passage  referred  to,  not 
for  a  sinner's  acceptance  with  God,  at  first,  but  by  it  he 
means  that  which  showed  his  sincerity ;  those  good 
works  which  the  saints  perform  justify  them  in  the 
<5yes  of  men ;  and  this  is  evident  from  the  example  of 
Abraham,  for  he  asks.  Was  not  Abraham  justified  by 
works,  when  he  offered  up  his  son  ?  But  the  pious  act 
of  offering  up  Isaac,  took  place  many  years  after  God 
had  accepted  Abraham,  and  entered  into  covenant 
with  him.  This  act,  therefore,  could  not  have  been 
the  ground  of  his  justification  in  the  sight  of  God  ;  but 
it  justified  the  sincerity  of  his  profession,  and  showed 
that  he  was  indeed  a  true  believer.  These  apostles, 
11  * 


126  JUSTIFICATION. 

therefore,  do  not  differ,  but  essentially  agree  in  their 
doctrine. 

By  an  impartial  consideration  of  all  the  schemes  of 
justification  which  have  been  devised,  there  is  none 
which  gives  due  honour  to  the  divine  law,  except 
that  which  represents  the  righteousness  of  Christ  im- 
puted and  received  by  faith,  as  the  only  ground  of  a 
sinner's  pardon  and  acceptance.  And,  if  God  could 
have  been  just,  and  could  have  justified  the  sinner  on 
any  other  ground,  the  whole  Mediatorial  work  of 
Christ  might  have  been  dispensed  with. 

A  common  objection  to  this  doctrine  of  gratuitous 
justification  is,  that  it  tends  to  negligence  and  licen- 
tiousness. This  objection  is  as  old  as  the  time  of  Paul, 
for  he  states  it  distinctly  and  answers  it  effectually. 
"  Do  we  make  void  the  law  through  faith  ?  nay  we 
establish  the  law."  "  Shall  we  continue  in  sin  that 
grace  may  abound  ?  God  forbid  !  how  shall  we  that 
are  dead  to  sin  live  any  longer  therein  ?"  The  faith 
which  justifies,  works  by  love  and  purifies  the  heart, 
therefore  the  justified  person  cannot  be  negligent  of 
good  works.  And,  if  an  appeal  be  made  to  facts, 
it  will  be  found  that  those  who  maintain  this  doctrine, 
are  not  deficient  in  obedience,  on  a  comparison  with 
those  who  hold  a  different  doctrine. 


REGENERATION    AND    CONVERSION.  127 


CHAPTER   XXIII. 

REGENERATION    AND    CONVERSION. 

The  necessity  of  a  change  of  moral  character  in  man, 
arises  from  the  fact,  that  by  nature  all  men  are  "dead 
in  trespasses  and  sins,"  and,  therefore,  if  any  of  the 
human  race  are  ever  saved,  they  must  be  regener- 
ated ;  for,  even  if  a  man  could  be  justified  and  yet 
remain  under  the  power  of  sin,  he  could  not  be 
happy,  because  sin  contains  in  itself  the  seeds  of 
misery,  and  such  an  one  would  certainly  be  inca- 
pable of  participating  in  the  joys  of  heaven,  which 
require  a  holy  nature  to  perceive  or  relish  them. 
Therefore,  our  Lord  said  to  Nicodemus,  "  except  a 
man  be  born  again,  he  cannot  see  the  kingdom  of 
God." 

It  is  not  necessary  to  be  very  exact  in  distinguish- 
ing between  regeneration  and  conversion,  especially 
as  the  Scriptures  appear  to  speak  of  both  together. 
But,  it  may  not  be  amiss  to  remark,  that  regenera- 
tion, which  is  the  communication  of  spiritual  life,  is 
the  act  of  God ;  conversion,  which  is  a  turning  from 
sin  to  God,  is  our  act,  in  consequence  of  the  divine 
influence  exerted  on  our  minds. 

That  God  is  the  author  of  regeneration  is  evident 
from  Scripture,  and  from  the  nature  of  the  case. 
The  same  power  that  caused  light  to  shine  out  of 
darkness  must  shine  into  our  hearts,  to  give  us  the 
light  of  the  knowledge  of  God.  "  Who  are  born, 
not  of   blood,   nor   of   the   will   of  the   flesh,    noi 


128  REGENERATION    AND    CONVERSION. 

of  the  will  of  man,  but  of  God."  And,  as  this 
work  in  the  economy  of  salvation  belongs  to  the 
Holy  Spirit,  it  is  said,  "Except  a  man  be  born 
of  water  and  the  Spirit,  he  cannot  see  the  king- 
dom of  God."  That  man  cannot  regenerate  him^ 
self  is  too  evident  to  need  a  remark.  Life,  in  all 
cases,  is  the  gift  of  God.  If  spiritual  life  be  extinct 
in  man,  none  but  the  power  of  God  is  adequate  to 
rekindle  it.  It  would  be  as  reasonable  to  suppose 
that  the  human  body,  when  deprived  of  animal  life, 
could  restore  itself  to  activity  and  animation,  as  that 
a  soul  dead  in  sin  should  be  able  to  perform  the  acts 
which  appertain  to  spiritual  life. 

It  is  said  that  we  are  "  born  again  by  the  word  of 
God,  which  liveth  and  abideth  for  ever,"  and,  that 
God,  of  his  own  will,  "  begets  us  again  by  the  word 
of  truth."  But  the  word,  in  this  case,  must  be  con- 
sidered as  an  instrument  in  the  hands  of  the  Spirit ; 
it  can  have  no  saving  efficacy  without  a  divine  energy 
accompanying  it.  But  how  is  the  word  a  means  of 
regeneration  ?  To  this  two  answers  may  be  given, 
accordingly  as  we  use  the  word  regeneration  in  a 
stricter  or  wider  sense.  As  the  operation  of  God  in 
the  communication  of  life  to  the  soul  is  an  instanta- 
neous act,  there  is  no  place  for  any  instrumentality 
in  producing  the  effect;  and,  as  the  word  only  pro- 
duces a  saving  effect,  when  the  heart  is  prepared  by 
grace,  the  word  is  the  means  of  regeneration  only  as 
God  has  connected  the  influences  of  the  Spirit  with 
the  preaching  and  reading  of  the  word.  But,  if  we 
take  the  new  birth  in  a  wider  sense,  to  include  not 
merely  the  operation  of  God  on  the  soul,  but  also  the 
effects  produced  in  the  changed  views  and  feelings 
of  the  soul,  then  we  can  easily  understand  how  the 
word  is  a  means  of  giving  knowledge  to  the  mind, 


REGENERATION    AND    CONVERSION.  129 

and  of  exciting  those  exercises  and  affections,  in 
which  the  spiritual  hfe  essentially  consists.  The 
word,  alone,  can  never  generate  a  true  faith;  but, 
when  the  Spirit  of  God  has  operated  on  the  blind 
mind,  the  glorious  truths  of  the  gospel  begin  to  ap- 
pear in  their  true  hght,  and  become  the  object  of  a 
saving  faith.  So,  also,  when  the  beauty  of  holiness 
is  perceived  by  means  of  the  word,  love  is  excited ; 
and,  when  sin  is  viewed  as  exhibited  in  the  word  of 
God,  as  odious  and  abominable,  true  repentance  is 
enkindled ;  and  thus  of  every  other  exercise  of  the 
renewed  nature.  It  may,  therefore,  be  truly  said, 
that  in  every  act  of  the  spiritual  life,  the  word  of 
truth  is  concerned ;  it  presents  the  proper  object  and 
supplies  the  persuasive  motive.  Indeed,  if  the  mind 
were  in  a  state  free  from  blindness  and  corruption, 
the  mere  objective  presentation  of  the  truth,  without 
any  supernatural  influences,  would  bring  into  exer- 
cise all  holy  acts  and  affections. 

In  regeneration  there  is  no  new  faculty  created, 
understanding  by  the  word  faculty  some  constituent 
power  of  the  soul ;  for,  as  by  the  fall  man  did  not 
cease  to  be  a  moral  agent,  but  retained  all  the  facul- 
ties which  belonged  to  him  as  man ;  so  in  regenera- 
tion, no  new  faculty  is  produced.  The  loss  was  not 
of  any  physical  power,  but  of  the  moral  excellence 
in  which  man  was  created.  The  same  soul  may  be 
in  ignorance,  or  filled  with  knowledge  ;  actuated  by 
holy  desires  and  affections,  or  the  contrary.  The 
moral  character  is  a  kind  of  clothing  of  the  soul, 
which  may  be  essentially  changed,  while  the  essence 
of  the  soul,  and  its  natural  faculties,  remain  un 
changed. 

Although  Almighty  power  is  exerted  in  the  regen- 
eration of  a  sinner,  yet  man  is  only  conscious  of  the 


130  REGENERATION    AND    CONVERSION. 

effects,  as  they  appear  in  the  exercises  of  the  renewed 
mind.  And  as  the  end  accompUshed  in  this  change 
is  the  partial  restoration  of  the  lost  image  of  God,  or 
"  knowledge"  and  "  true  holiness,"  the  evidences  of 
regeneration  are  the  same  as  the  evidences  of  a  holy- 
nature.  And  as  spiritual  or  holy  exercises  are  spe- 
cifically different  from  all  others,  there  would  be  no 
difficulty  in  discerning  the  characteristics  of  piety  in 
ourselves,  were  it  not  for  the  feebleness  of  these  ex- 
ercises, and  the  sad  mixture  of  feelings  of  an  opposite 
nature.  The  best  way,  therefore,  to  obtain  a  com- 
fortable assurance  that  we  are  regenerated,  is,  to 
press  on  with  assiduity  and  alacrity  in  the  divine  life. 
That  which  is  obscure  in  itself  will  not  become  clear 
by  poring  over  it  ever  so  long ;  but,  if  we  emerge 
from  our  darkness,  and  come  forth  into  the  light,  we 
shall  be  able  to  discern  clearly,  what  was  before  in- 
volved in  obscurity.  If  we  would  know  whether 
our  faith  and  love  and  hope  are  genuine,  we  must 
seek  to  bring  these  graces  into  lively  exercise,  and 
then  we  cannot  avoid  perceiving  their  true  character. 
But  as  faith  is  really  the  apprehension  and  reception 
of  offered  mercy,  it  is  by  directly  believing  in  Christ, 
or  actually  rolling  our  burdens  on  him,  that  we  expe- 
rience peace  and  confidence.  Where  a  good  work  is 
begun,  it  will  be  carried  on.  None  but  they  who 
persevere  to  the  end  shall  be  saved.  In  concluding 
this  article,  we  may  adopt  the  language  of  the  be- 
loved disciple,  "  Behold  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we  should  be 
called  the  sons  of  God  !  Beloved,  now  are  we  the 
sons  of  God ;  and  it  doth  not  yet  appear  what  we 
shall  be ;  but  we  know  that  when  he  shall  appear, 
we  shall  be  like  him ;  for  we  shall  see  him  as  he  is." 


REPENTANCE    AND    FAITH.  131 


CHAPTER    XXIV. 

REPENTANCE    TOWARD    GOD    AND    FAITH    IN    OUR 
LORD    JESUS    CHRIST. 

Paul  gives  "  repentance  toward  God  and  faith  in  our 
Lord  Jesus  Christ/'  as  a  summary  of  his  preaching, 
during  his  two  years'  ministry  at  Ephesus ;  and,  as 
comprehending  the  whole  counsel  of  God,  and  as  in- 
cluding whatever  was  profitable  to  the  people. 

Repentance  literally  signifies  a  change  of  mind  for 
the  better ;  but,  in  our  Shorter  Catechism,  it  is  de- 
fined to  be,  "A  saving  grace,  whereby  a  sinner  out 
of  a  true  sense  of  his  sin,  and  apprehension  of  the 
mercy  of  God  in  Christ,  doth,  with  grief  and  hatred 
of  his  sin,  turn  from  it  unto  God,  with  full  purpose 
of  and  endeavour  after  new  obedience."  And  in  the 
same  place,  faith  is  defined  to  be,  "A  saving  grace, 
whereby  we  receive  and  rest  upon  him  (Jesus  Christ) 
for  salvation  as  he  is  freely  offered  in  the  gospel." 
Whatever  difference  of  opinion  there  may  be  as  to 
the  precise  meaning  of  these  scriptural  terms,  all 
sound  Christians  will  admit,  that  for  popular  and 
practical  use,  no  language  could  be  selected  which 
would  more  perspicuously  and  properly  convey  to 
the  reader  a  true  notion  of  these  fundamental  graces. 
And,  as  to  the  precedence  of  one  before  the  other,  it 
is  a  question  as  impertinent,  as  whether  a  whole  pre- 
cedes one  of  its  parts,  or  is  preceded  by  it.  No  man 
can  give  a  sound  definition  of  evangelical  repentance 
which  will  not  include  faith.     But,  if  the  word  re» 


132  REPENTANCE    AND    FAITH. 

pentance  be  used  in  a  more  restricted  sense,  for 
godly  sorrow  for  sin  and  hatred  of  it,  it  must  be 
preceded  by  a  true  faith,  for  seeing  in  a  rational 
mind  goes  before  feeling.  There  must  be  a  percep- 
tion of  the  holiness  of  the  divine  law,  before  the  tur- 
pitude of  sin  can  be  so  seen  as  to  occasion  hatred  of 
it,  and  grief  on  account  of  it.  But,  if  by  faith  be  meant 
that  cordial  reception  of  Christ,  which  is  mentioned 
in  the  words  cited  from  the  Catechism,  then,  certainly, 
there  must  be  some  true  sense  of  sin,  before  we  can 
appreciate  Christ  as  a  Saviour  from  sin.  But,  it  is 
altogether  wrong  to  perplex  the  minds  of  serious 
Christians  with  useless  questions  of  this  sort.  Let 
the  schoolmen  discuss  such  matters  to  their  heart's 
content,  but  let  the  humble  Christian  rest  in  the  plain 
and  obvious  meaning  of  the  words  of  Scripture.  The 
effect  of  divine  truth  on  the  heart  is  produced  by 
general  views,  and  not  by  nice  and  metaphysical  dis- 
tinctions. 

Both  faith  and  repentance  must  be  proved  to  be 
genuine  by  their  fruits.  "  Faith  works  by  love  and 
purifies  the  heart."  "  Faith  overcomes  the  world." 
James  says,  "  show  me  thy  faith  without  thy  works, 
and  I  will  show  thee  my  faith  by  my  works."  Re- 
pentance is  itself  a  turning  from  sin  unto  God.  It  is 
the  commencement  of  a  reformation  from  all  sin. 
John  the  Baptist,  when  he  inculcated  repentance,  at 
the  same  time  called  upon  the  people  "  to  bring  forth 
fruits  meet  for  repentance."  Repentance  is  no  atone- 
ment for  sin  ;  but  it  is  indissolubly  connected  with 
the  pardon  of  sin.  Therefore  it  was  said,  "  Repent 
and  be  converted,  that  your  sins  may  be  blotted  out." 


SANCTIFICATION  :    OR,    GROWTH    IN    GRACE.       133 


CHAPTER    XXV. 


SANCTIFICATION;    OR    GROWTH    IN    GRACE. 

In  regeneration,  spiritual  life  is  communicated ;  but 
this  incipient  principle  is  in  its  infancy,  when  first  im- 
planted. The  vigour  of  spiritual  life  seems  to  be 
analogous  to  natural  life,  very  different  in  different 
subjects.  But  in  all  it  is  imperfect,  and  needs  to  be 
assiduously  cherished  and  nurtured,  that  it  may  daily 
gain  strength,  and  gradually  rise  to  maturity.  There 
are  various  means  of  divine  appointment  conducive 
to  this  end,  in  the  use  of  which  growth  is  as  certain 
as  in  the  body  when  supplied  with  nutriment.  In 
the  former  as  well  as  in  the  latter,  there  may  be  sea- 
sons of  decay,  arising  from  various  untoward  causes; 
but,  it  may  be  assumed  as  a  fact,  that  where  the 
principle  of  piety  is  really  radicated  in  the  soul,  there 
will  be  growth ;  the  steady  tendency  will  be  to  a 
state  of  maturity.  And,  although  perfection  is  never 
attained  in  this  life,  yet  there  is  in  all  true  Christians 
a  sincere  desire  after  it,  and  there  may  be  a  constant 
approximation  toward  it, as  long  as  they  live.  And 
such  a  state  of  piety  may  be  attained,  as,  compara- 
tively, may  be  termed  a  state  of  perfection,  and  is  so 
termed  in  Scripture.  From  what  has  been  said,  it 
will  be  apparent,  that  sanctification  does  not  differ 
specifically  from  regeneration ;  the  one  is  the  com- 
mencement, the  other  the  continuance  and  increase 
of  the  same  principle. 

12 


134 

Two  things  are  commonly  intended  by  the  word 
sanctification.  The  first  is,  the  mortification  of  sin  ; 
the  last,  the  increase  of  the  vigour  and  constancy  of 
the  exercises  of  piety.  But,  although  these  may  be 
distinguished,  yet  there  is  no  need  to  treat  of  them 
separately,  because  the  advancement  of  the  one  can- 
not but  be  accompanied  with  progress  in  the  other. 
Like  the  two  scales  of  a  balance,  when  one  is  de- 
pressed the  other  rises.  Just  so  in  the  divine  life  in 
the  soul,  if  pride  is  humbled,  humility  is  of  necessity 
increased ;  if  the  undue  love  of  the  creature  is  morti- 
fied, the  love  of  God  will  be  strengthened ;  and  so  of 
every  other  grace.  Indeed,  when  we  examine  the 
subject  accurately,  we  shall  find,  that  all  real  mortifi- 
cation of  sin  is  by  the  exercise  of  faith,  and  those 
holy  affections  which  flow  from  it.  By  legal  striv- 
ing, however  earnest,  or  by  ascetic  discipline,  how- 
ever rigid,  very  little  headway  is  made  against  the 
stream  of  inherent  corruption.  It  is  right,  indeed,  to 
keep  the  body  under,  lest  its  blind  appetites  and  im- 
pulses should  hinder  the  exercises  of  religion ;  and 
occasional  fasting,  when  free  from  superstition,  does 
greatly  aid  the  spiritual  progress  of  the  true  Chris- 
tian ;  and  this  is  especially  the  fact,  when  he  is  in 
conflict  with  some  fleshly  lust,  or  easily  besetting  sin. 
A  pampered  body  will  ever  be  an  enemy  to  growth 
in  grace. 

It  must  not  be  forgotten,  that  we  are  as  dependent 
on  the  Holy  Spirit  for  every  holy  act  and  exercise,  as 
for  the  ability  to  put  forth  the  first  act  of  faith,  when 
regenerated.  We  have  no  strength  in  ourselves,  in 
consequence  of  our  justification  and  conversion.  Christ 
has  said,  "  Without  me  ye  can  do  nothing."  He  is 
the  vine,  and  believers  are  the  branches.  "  As  the 
branch  cannot  bear  fruit  except  it  abide  in  the  vine, 


GROWTH    IN    GRACE.  135 

neither  can  ye  except  ye  abide  in  me."  Yet  this 
does  not  take  away  or  diminish  our  motives  for  exer- 
tion ;  so  far  from  it,  that  it  affords  the  only  encour- 
agement which  we  have  for  diUgence  in  the  use  of 
means.  For  though  the  power  is  of  God,  that  power 
is  exerted  through  the  means  of  divine  appointment. 
Therefore,  in  Scripture,  divine  aid  and  human  agency 
ire  constantly  united.  WTien  Christians  are  exhorted 
"  to  work  out  their  salvation,"  the  reason  assigned  is, 
"  for  it  is  God  that  worketh  in  you  both  to  will  and 
to  do,  of  his  own  good  pleasure." 

Where  two  opposite  principles  exist  in  the  same 
person,  there  must  be  a  conflict.  When  the  whole 
current  of  the  affections  runs  toward  the  world,  there 
being  no  opposing  principle,  no  conflict  is  experi- 
enced, except  that  which  arises  from  the  remon- 
strances of  conscience ;  or  from  the  discordant  crav-  / 
ing  of  conflicting  desires  of  a  sinful  kind.  But,  in  '"^ 
the  true  believer,  "  the  flesh  lusteth  against  the  spirit, 
and  the  spirit  against  the  flesh;  so  that  he  cannot 
do  the  things  that  he  would."  And  often  the  spirit- 
ual man  is  made  to  groan  in  agony,  and  to  cry  out, 
*^  0,  wretched  man  that  I  am,  who  shall  deliver  me 
from  the  body  of  this  death  ?"  Although,  in  this 
warfare,  the  principle  of  grace  is  generally  victorious, 
for  it  is  written,  "  sin  shall  not  have  dominion  over 
you ;"  yet,  sometimes,  by  the  power  of  temptation, 
and  negUgence  in  watchfulness,  the  man  of  God  is 
cast  down  and  degraded,  and  unless  raised  up  by  the 
hand  of  the  Captain  of  his  salvation,  he  would  rise 
no  more.  But,  as  the  work  of  grace  was  begun 
without  any  merit  or  co-operation  of  the  believer, 
the  same  love  which  at  first  effectually  called  him 
away  from  his  sins  and  from  the  world,  still  pursues 
him,  and  will  not  suffer  the  enemy  ultimately  to  tri- 


136  SANCTIPICATION  ;    OR, 

iimph  over  him.  Satan  shall  never  have  the  oppor- 
tunity of  boasting  that  he  has  accomplished  the  ruin 
of  one  whom  God  purposed  to  save,  and  to  save 
whom  Christ  died,  and  who  has  been  effectually 
called  by  the  Holy  Spirit.  He  may  fall,  but  he  shall 
rise  again,  for  God  hath  said,  "My  grace  is  sufficient 
for  thee,''  and,  "  I  will  never  leave  thee  nor  forsake 
thee."  And  not  unfrequently,  the  very  falls  of  the 
children  of  God  are  overruled  for  their  more  rapid 
progress  in  future.  Nothing  more  tends  to  humble 
the  soul,  and  destroy  self-confidence,  than  being  over- 
taken by  such  faults. 

The  means  of  sanctification  may  be  comprehended 
under  two  general  heads,  the  word  of  God  and  prayer. 
The  first  is  the  food  which  is  provided  for  the  nour- 
ishment of  the  soul,  and  by  which  it  lives.  Christ 
himself  is  indeed  the  bread  of  life — the  manna  that 
came  down  from  heaven  ;  but  it  is  only  in  the  word, 
that  we  can  find  Christ :  there  he  is  revealed — there 
his  dignity  and  glory  are  manifested — there  we  be- 
hold his  holy  life,  his  miracles,  his  sufferings,  his  death, 
his  resurrection,  ascension,  and  intercession.  The 
whole  object  of  faith,  and  love,  and  hope,  is  found  in 
the  word  of  God.  Therefore,  it  is  by  the  assiduous 
study  of  the  word,  and  meditation  on  its  truths,  that 
we  are  to  expect  an  increase  of  faith,  and  a  real 
growth  in  grace. 

""  The  other  principal  means  of  growth  is  prayer ; 
especially,  prayer  for  the  influences  of  the  Holy 
Spirit.  Without  the  Spirit,  as  we  have  seen,  there 
can  be  no  progress ;  but  this  sum  of  blessings  is  gra- 
ciously promised  in  answer  to  prayer.  And  these 
two  means  are  harmonious ;  for  the  word  is  the 
«  sword  of  the  Spirit."  The  Spirit  operates  only  by 
the  word.     Therefore,  though  we  read  that  sanctifi- 


GROWTH    IN    GRACE.  137 

cation  is  of  the  Spirit,  we  also  read  that  effectual 
•  prayer  of  Jesus  Christ,  "  Sanctify  them  through  thy 
truth  ;  thy  word  is  truth." 

Although  all  the  means  of  sanctification  may  be 
comprehended  under  the  word  of  God  and  prayer, 
yet  there  are  many  subordinate  means,  which  have  a 
powerful  efficacy  in  giving  application  and  force  to 
these.  In  this  light  may  be  considered  the  ministry, 
the  reading  of  good  books,  attendance  on  the  sacra- 
ments, and  fasting.  There  is  one  means  of  grace  of 
this  class  which  we  are  not  required  to  resort  to,  but 
which  is  often  employed  by  our  heavenly  Father 
with  great  effect,  in  promoting  the  sanctification  of 
his  children ;  I  mean  the  chastisements  of  his  rod. 
The  benefit  of  affliction  is  often  celebrated  in  Scrip- 
ture ;  and  almost  every  child  of  God  can,  after  a  few 
years'  experience,  adopt  the  language  of  the  royal 
Psalmist,  and  say,  "  It  was  good  for  me  that  I  was 
afflicted."  And  Paul  testifies,  that  though  "no 
chastisement  for  the  present  is  joyous  but  grievous, 
yet  afterwards  it  worketh  the  peaceable  fruits  of 
righteousness  in  them  who  are  exercised  thereby." 
Afflictions  are  often  used  as  the  means  of  recovering 
the  children  of  God  from  a  state  of  backsliding ;  as 
says  David,  "  Before  I  was  afflicted,  I  went  astray, 
but  now  I  keep  thy  testimonies." 

Though  Christians  do  not  arrive  at  sinless  perfec- 
tion in  this  life,  yet  it  is  a  state  to  which  every  hum- 
ble child  of  God  shall  attain  at  death.  Christ  will 
present  his  whole  body  before  his  Father's  throne, 
"without  spot,  or  wrinkle,  or  any  such  thing."  "We 
shall  be  like  him,  for  we  shall  see  him  as  he  is." 


12 


138  GOOD  works;  or, 


CHAPTER  XXVI. 

GOOD    WORKS  ;    OR,    CHRISTIAN    DUTIES. 

'*  Truth  is  in  order  to  goodness ;"  and  the  great 
touchstone  of  truth,  is,  its  tendency  to  promote  ho- 
liness, according  to  the  Saviour's  rule,  "  By  their 
fruits  shall  ye  know  them." 

Good  works  are  such  as  the  law  of  God  requires  to 
be  performed  by  all  persons,  according  to  the  rela- 
tions in  which  they  stand,  and  the  positive  precepts 
which  he  has  enjoined,  and  which  are  in  force  at  the 
time.  They  have  been  commonly  divided  into  three 
classes,  the  duties  which  we  owe  to  God,  to  our 
neighbour,  and  to  ourselves ;  but  in  strict  propriety 
of  speech,  all  our  duties,  whoever  may  be  the  object, 
are  due  to  God.  He  is  our  Lawgiver,  and  we  are 
under  the  moral  government  of  no  other. 

Though  Christ  fulfilled  the  preceptive  part  of  the 
law  in  the  room  of  God's  chosen  people,  yet  he  did 
not  thereby  free  them  from  the  obligation  of  obedi- 
ence to  the  moral  law.  Such  a  release  from  moral 
obligation  is  inconceivable  ;  for  it  is  impossible  that  a 
creature  should  not  be  under  obligations  to  love  and 
honour  his  Creator ;  but  if  such  exemption  from  law 
were  possible,  it  would  be  no  blessing  but  a  curse ; 
for  our  happiness  consists  in  conformity  to  the  law  of 
God.  "  In  keeping  thy  commandments,  there  is  a 
great  reward." 

As  the  obUgation  to  obedience  cannot  be  removed, 
so  neither  can  the  requisitions  of  the  law,  as  some 


CHRISTIAN    DUTIES.  139 

suppose,  be  lowered.  Man  must  ever  be  as  much 
bound  to  love  God  with  the  whole  heart,  as  to  love 
him  at  all.  If  man  had  fulfilled  the  condition  of  the 
first  covenant,  which  required  perfect  obedience 
during  his  probation,  he  would  not  have  been  free 
from  moral  obligation  to  obedience,  in  consequence 
of  his  justification.  Angels,  who  are  supposed  to  be 
now  confirmed  in  happiness,  are  as  much  under  ob- 
ligation to  love  God  as  ever.  Indeed,  as  has  been 
hinted,  holiness  and  happiness  are  inseparable.  The 
Holy  Scriptures  abound  in  exhortations  to  Christians 
to  be  diUgent,  zealous,  and  persevering  in  the  perform- 
ance of  the  respective  duties  of  their  stations ;  in  the 
performance  of  which,  divine  aid  may  be  asked,  and 
confidently  expected. 

Some  duties  are  incumbent  on  all  classes  of  people  ; 
such  as  the  worship  of  God,  doing  good  to  men,  and 
abstaining  from  every  thing  which  would  have  a  ten- 
dency to  dishonour  Christ,  to  injure  our  neighbour, 
or  hinder  our  own  usefulness  and  improvement. 
Two  things  especially  are  incumbent  on  all,  in  relation 
to  their  fellow-creatures  residing  on  the  earth  with 
them.  The  first  is,  the  communication  of  saving 
knowledge  to  such  as  are  so  unfortunate  as  to  be  des- 
titute of  this  precious  treasure.  This  is  a  duty  of 
universal  obligation,  though  the  means  proper  to  be 
used  by  different  persons  will  vary,  according  to  the 
variety  of  the  circumstances  in  which  they  are  placed. 
It  is  the  duty  of  all  Christians  to  "  let  their  conversa- 
tion be  always  with  grace,  seasoned  with  salt,  that  it 
may  minister  grace  to  the  hearers."  It  is  also  made 
their  duty  to  exhort  and  admonish  one  another,  and 
that  daily,  lest  any  be  hardened  through  the  deceitful- 
ness  of  sin.  All  Christians  are  bound  also  to  teach 
by  example  as  well  as  by  precept,  by  exhibiting  to 


140  GOOD    WORKS  ;    OK, 

the  view  of  all  who  see  them  a  holy  life.  "  Let," 
says  Paul,  "  your  conversation  be  such  as  becometh 
the  gospel."  And  our  blessed  Lord  in  his  sermon  on 
the  mount,  commands  :  "  Let  your  light  so  shine,  that 
others  seeing  your  good  works,  may  glorify  your 
Father  who  is  in  heaven."  It  is  evident  from  the 
very  nature  of  this  duty,  which  arises  from  our  obli- 
gation to  love  our  neighbour  as  ourselves,  that  all 
Christians  are  bound  to  send  the  gospel  to  those  who 
are  destitute  of  this  necessary  means  of  salvation  ;  for, 
"  how  can  they  hear  without  a  preacher,  and  how 
can  they  preach  except  they  be  sent?"  All,  there- 
fore, according  to  their  ability,  should  contribute  to- 
ward this  object,  by  supporting  missionaries,  aiding 
in  the  printing  and  circulation  of  Bibles  and  evangel- 
ical tracts,  and  maintaining  institutions  of  learning  for 
the  training  of  ministers.  But  this  duty  of  diffusing 
abroad  the  precious  seed  of  divine  truth,  devolves  es- 
pecially on  those  who  have  been  called  to  the  holy 
ministry,  who  have  been  ordained  for  this  very  pur- 
pose, to  publish  to  every  creature  the  gospel  of  the 
grace  of  God.  When  a  dispensation  of  the  gospel  is 
committed  to  any  one,  he  will  incur  a  fearful  load  of 
guilt  if  he  turn  aside  to  any  secular  employment. 
This  may  be  learned  from  many  things  left  on  record 
by  the  apostle  Paul.  He  calls  God  to  witness  that  he 
was  free  from  the  blood  of  all  men  at  Ephesus,  be- 
cause he  had  not  ceased  to  declare  unto  them  repent- 
ance toward  God  and  faith  in  our  Lord  Jesus  Christ ; 
evidently  intimating,  that  if  he  had  not  been  thus 
faithful  and  diUgent,  he  would  have  incurred  the 
guilt  of  their  destruction  ;  which  is  exactly  in  accord- 
ance with  what  is  said  respecting  the  unfaithful 
watchman  in  Ezekiel.*  The  duty  of  preaching,  to 
*xxxiii.  1 — 9. 


CHRISTIAN    DUTIES.  141 

those  who  are  called  and  have  undertaken  the  office, 
is  not  optional,  which  is  evident  from  what  Paul  says, 
in  another  place,  "  Wo  is  me,  if  I  preach  not  the 
gospel.'' 

Others,  who  have  the  instruction  of  youth  commit- 
ted to  them,  are  under  peculiar  obligations  to  instil 
into  their  opening  minds  the  doctrines  of  God's  holy 
word.  Parents,  guardians  of  orphans,  masters  of 
servants  or  apprentices,  and  teachers  of  schools  of 
every  kind,  are  bound  by  this  obligation,  from  which 
no  human  laws  can  exempt  them. 

Another  duty  of  universal  obligation  is,  to  pray  to 
God  for  his  blessing  on  all  the  nations  of  the  earth  ; 
and  especially  on  kings  and  all  that  are  in  authority, 
not  only  that  they  may  obtain  salvation,  but  that 
Christians  under  a  wise  and  equitable  administration 
of  law,  "  may  lead  quiet  and  peaceable  lives  in  all 
godliness  and  honesty."  All  are  bound  to  join  cor- 
dially and  fervently  in  the  public  prayers  of  the 
church,  and  not  to  neglect  the  assembling  themselves 
together,  as  the  manner  of  some  is.  We  have  en- 
couragement also  to  agree  together  in  smaller  asso- 
ciations for  prayer ;  and  are  assured  that  Christ  will 
be  present  in  such  meetings,  and  that  the  concordant 
prayers  there  offered,  will  be  graciously  answered. 
And  who  can  doubt,  that,  as  we  are  commanded  "  to 
pray  whhout  ceasing,"  and  "  to  pray  every  where, 
lifting  up  holy  hands,"  family  prayer  is  an  incum- 
bent duty  ?  But  in  addition  to  all  these,  "  we  should 
enter  into  our  closets,  and  shut  the  door,  and  pray  to 
our  Father  in  secret;  and  our  Father  who  seeth  in 
secret  will  reward  us  openly." 

Among  the  prescribed  duties  of  Christians,  there  is 
none  which  is  more  solemnly  and  emphatically  incul- 
cated, than  a  compassionate  regard  to  the  poor  and 


142  GOOD  works;  or, 

afflicted.  Indeed,  the  phrase  "  good  works,"  is  most 
commonly  employed  in  Scripture,  in  relation  to  this 
single  thing.  In  this  we  follow  the  example  of  Christ, 
"  who  went  about  doing  good,"  by  preaching  the 
gospel  to  the  poor,  and  by  relieving  the  distresses  of 
the  afflicted.  And  it  is  the  assiduous  performance  of 
this  duty  which  recommends  the  gospel  to  the  judg- 
ment and  conscience  of  men,  more  than  any  thing 
else.  "  Pure  religion  and  undefiled  before  God  and 
the  Father,  is  to  visit  the  fatherless  and  widows  in 
their  affliction,  and  to  keep  himself  unspotted  from 
the  world."  Nothing  more  is  necessary  to  convince 
us  of  the  importance  of  this  duty,  than  the  represen- 
tation given  by  our  Saviour,  of  the  process  of  the 
judgment  recorded  in  Matt,  xxv.,  where  the  destiny 
of  the  assembled  race  of  men  is  made  to  turn  upon 
the  kindness  shown  to  the  disciples  of  Christ.  "Then 
shall  the  King  say  unto  them  on  his  right  hand.  Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world :  for  I  was 
an  hungered,  and  ye  gave  me  meat :  I  was  thirsty, 
and  ye  gave  me  drink :  I  was  a  stranger,  and  ye  took 
me  in :  naked,  and  ye  clothed  me  :  I  was  sick,  and  ye 
visited  me :  I  was  in  prison,  and  ye  came  unto  me." 
And,  in  answer  to  their  inquiry,  when  they  had  done 
any  of  these  things  to  him?  he  said,  "  Inasmuch  as  ye 
have  done  it  unto  one  of  the  least  of  these  my  breth- 
ren, ye  have  done  it  unto  me."  And  to  the  wicked, 
the  neglect  of  this  duty  is  alone  mentioned  as  the 
ground  of  condemnation. 

Among  the  good  works  which  Christians  are  re- 
quired to  perform,  relative  duties  hold  a  very  con- 
spicuous place.  These,  indeed,  in  number,  greatly 
exceed  all  other  Christian  duties,  and  no  day  passes 
in  which  every  one  has  not  duties  of  this  kind  to  per- 


CHRISTIAN    DUTIES.  143 

form.  But,  as  the  relations  of  men  are  very  much 
diversified  by  their  condition  in  life,  and  standing  in 
society,  these  duties  are  not  the  same  to  all  persons. 
One  is  a  parent,  another  a  child  ;  one  is  a  magistrate, 
another  a  citizen ;  one  is  a  pastor,  another  a  member 
of  his  flock ;  one  is  a  master,  another  a  servant ;  one 
is  a  husband,  another  a  wife.  Besides  these,  there  are 
particular  professions  and  occupations  in  life ;  or  offices 
in  the  church  and  state,  all  which  relations  give  rise  to 
duties,  which  are  incumbent  on  all  who  sustain  these 
various  relations.  It  behoves  the  Christian  to  be  con- 
scientious and  faithful  in  the  discharge  of  all  relative 
duties.  And,  as  there  is  a  necessity  for  intercourse 
and  commerce  among  men,  the  virtues  of  justice  and 
veracity  should  be  constantly  practised,  "  doing  unto 
others  as  we  would  have  them  do  unto  us."  And,  in 
social  intercourse,  to  promote  good  fellowship,  there 
should  be  real  kindness,  respectfulness,  candour,  and 
courtesy,  assiduously  cultivated.  The  standing  rule 
should  be,  to  do  nothing  and  say  nothing  which  would 
tend  to  the  injury  of  our  neighbour ;  but  continually 
to  seek  to  promote  his  best  interests. 

Man  is  utterly  unable  to  perform  works  of  super- 
erogation. When  he  has  done  all  that  is  commanded, 
he  must  acknowledge  himself  to  be  an  unprofitable 
servant ;  having  done  no  more  than  it  was  his  duty 
to  do. 


144  PRAYER. 


CHAPTER   XXVII 


PRAYER. 


Prayer  is  a  duty  dictated  by  reason.  If  a  child  is 
nungry  and  wants  bread,  nature  impels  it  to  go  to  its 
parent  for  a  supply ;  and  the  natural  affections  of  pa- 
rents to  their  offspring  render  them  prompt  to  answer 
such  requests.  And,  even  if  they  intended  beforehand 
to  give  the  necessary  food,  in  proper  season  ;  it  is  nev- 
ertheless pleasing  to  them  that  the  child  should  feel 
its  dependence,  and  come  and  ask  for  what  it  needs. 
And  if  this  is  seen  by  all  to  be  reasonable  and  be- 
coming in  children  toward  earthly  parents,  how  much 
more  reasonable  and  becoming  that  we  should  feel 
our  dependence  for  every  good  thing  on  our  heavenly 
Father,  and  should  go  to  him  and  ask  him  to  grant 
to  us  such  things  as  are  necessary  for  our  present  and 
eternal  welfare.  And  on  this  very  principle  does  our 
Lord  urge  upon  his  disciples  the  duty  of  praying  for 
the  Holy  Spirit,  in  which  gift  all  spiritual  blessings  are 
comprehended.  His  words  are, "  And  I  say  unto  you, 
ask  and  it  shall  be  given  you,  seek  and  ye  shall  find, 
knock,  and  it  shall  be  opened  unto  you,  for  every  one 
that  asketh  receiveth,  and  he  that  seeketh  iindeth,  and 
to  him  that  knocketh  it  shall  be  opened.  If  a  son 
shall  ask  bread  of  any  of  you  that  is  a  father,  will  he 
give  him  a  stone  ?  or  if  he  ask  a  fish,  will  he  for  a  fish 
give  him  a  serpent  ?  or  if  he  shall  ask  an  egg  will  he 
offer  him  a  scorpion  ?  If  ye  then  being  evil,  know 
how  to  give  good  gifts  unto  your  children,  how  much 


PRAYER.  145 

more  shall  your  heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him  ?" 

Prayer  is  no  more  inconsistent  with  the  unchange- 
able purposes  of  God,  than  the  use  of  any  other 
means ;  for  God  in  forming  his  purposes  had  respect 
to  all  appropriate  means  of  producing  the  intended 
ends,  and  among  these  prayer  has  an  important 
place. 

It  is  a  low  idea  of  the  efficacy  of  prayer,  to  confine  it 
to  the  good  effect  which  it  is  adapted  to  produce  on 
the  feelings  of  the  person  who  offers  it.  Indeed,  if  this 
were  believed  to  be  the  whole  benefit  derived  from 
prayer,  a  great  part  of  the  good  impression  which  it 
makes  on  the  petitioner  would  be  lost.  As  we  obtain 
the  things  which  we  need  from  earthly  parents,  by 
:»<^  asking ;  so  also,  we  receive  the  blessings  which  we 
need  from  our  heavenly  Father,  by  praying  for  them. 

In  how  many  instances  did  Moses,  by  his  prayers, 
avert  the  judgments  of  God  from  the  Israelites.  The 
prophet  Samuel  also,  by  prayer,  obtained  a  signal  vic- 
tory for  the  people  of  Israel  over  their  enemies.  But 
no  single  instance  of  the  efficacy  of  prayer,  recorded 
in  Scripture,  is  more  remarkable,  than  that  of  the 
prophet  Elijah.  This  case  is  referred  to,  by  the  apostle 
James,  in  the  following  manner.  "  The  effectual  fer- 
vent prayer  of  a  righteous  man  availeth  much.  Elias 
was  a  man  subject  to  like  passions  as  we  are,  and  he 
prayed  earnestly  that  it  might  not  rain,  and  it  rained 
not  on  the  earth  by  the  space  of  three  years  and  six 
months ;  and  he  prayed  again,  and  the  heaven  gave 
rain,  and  the  earth  brought  forth  her  fruit." 

In  prayer  may  be  properly  comprehended  all  devo- 
tional acts  of  the  mind,  and  the  suitable  expression  of 
these  sentiments  in  external  gestures  and  words. 

Adoration  is  one  of  the  most  suitable  and  solemn 
13 


146  PRAYER. 

feelings  of  which  a  creature  is  capable,  when  he  comes 
into  the  presence  of  the  august  majesty  of  Heaven. 

Godly  fear,  or  reverence  is  another  feeling  which 
must  be  experienced  when  any  just  idea  is  entertained 
of  the  Almighty  power,  terrible  majesty,  and  awful 
holiness  of  the  Creator.  Penitent  confession  is  so  ap- 
propriate to  sinners,  in  their  approaches  to  God,  that 
no  one  can  have  any  sense  of  the  divine  character  and 
presence,  without  falling  down  before  him,  under  a 
deep  impression  of  entire  unworthiness.  Even  the  ho- 
liest men,  such  as  Isaiah,  Daniel,  and  the  apostle  John, 
were  overwhelmed  with  a  feeling  of  unworthiness, 
when  God  manifested  himself  to  them,  with  something 
of  his  majesty  and  glory. 

Praise  and  thanksgiving  are  exercises  of  devotion 
which  must  be  excited  into  lively  exercise,  in  every 
pious  mind,  by  the  consideration  of  the  wonderful 
works  and  munificent  dispensations  of  our  heavenly 
Father ;  and  especially  our  praise  and  thanksgiving 
are  due  for  redeeming  love.  This  part  of  our  devo- 
tional exercises  will  be  continued  through  eternity. 
The  song  begun  here,  will  rise  to  its  noblest  strains, 
when  the  saints  in  heaven,  redeemed  by  the  blood  of 
Christ,  and  saved  by  his  power,  shall,  in  one  grand 
chorus,  sing,  "  Unto  him  that  loved  us  and  washed  us 
from  our  sins  in  his  own  blood,  and  hath  made  us 
kings  and  priests  unto  God  and  his  Father,  to  Him  be 
glory  and  dominion,  forever  and  ever,  amen.'' 

But,  that  which  is  more  properly  denominated 
prayer,  is  petition.  We  approach  the  throne  of  grace 
to  ask  for  such  things  as  we  need — Prayer  has  there- 
fore, been  very  correctly  defined  to  be  "  the  offering 
up  of  our  desires  unto  God,  in  the  name  of  Christ,  for 
things  agreeable  to  his  will."  Desire  itself  is  not  prayer, 
but  the  expression  of  our  desires  to  God,  is  the  essence 


PRAYER.  147 

of  prayer.  In  this  there  are  several  things  to  be  con- 
sidered. 

When  there  is  strong  desire,  there  is  a  feeling  of 
want.  Man  has  nothing  for  which  he  is  not  depend- 
ent. He  needs  many  things  for  the  welfare  and  com- 
fort of  his  body.  These  wants  are  supplied  by  the 
beneficent  dispensations  of  divine  providence.  For 
these  blessings  he  is  permitted  to  ask  :  "  Give  us  day 
by  day  our  daily  bread."  As  to  the  extent  of  earthly 
blessings,  he  should  ask  only  for  what  is  necessary, 
and  may  be  for  his  own  good,  and  the  glory  of  God. 
When  deprived  of  health  or  other  temporal  blessings, 
he  may  seek  for  deliverance  and  for  a  restoration  of 
such  favours  as  have  been  withheld ;  but  as  it  is  good 
to  be  afflicted,  he  should  rather  pray  to  have  his  suf- 
ferings sanctified,  than  removed. 

But  our  prayers  should  be  chiefly  offered  for  spirit- 
ual blessings,  for  ourselves  and  others.  Here,  we 
cannot  be  too  importunate.  We  are  taught,  indeed, 
that  it  is  importunity  in  prayer,  which  secures  the 
blessing.  This  includes  earnestness  and  perseverance. 
We  should  pray  and  not  faint ;  be  instant  in  pray- 
er ;  yea,  pray  without  ceasing.  Prayer,  to  the  spirit- 
ual life,  is  like  breathing  to  the  life  of  the  body.  We 
cannot  live  without  prayer.  Our  prayers  should  not 
be  confined  to  ourselves  and  our  immediate  connexions. 
These  may  properly  hold  a  first  place  in  our  petitions; 
but  we  are  bound  to  pray  for  rulers,  and  for  all  that 
are  in  authority,  and  for  all  sorts  of  men,  that  God 
would  be  merciful  to  them,  and  show  them  his  salva- 
tion. 

Prayer  should  be  in  the  name  of  Christ.  Faith  is 
absolutely  necessary  in  acceptable  prayer,  and  faith 
always  has  respect  to  the  Mediator.  The  humble 
penitent  feels  that  he  is  unworthy  to  approach  the 


148  ASSURANCE    OP    SALVATION. 

throne  of  God  in  his  own  name,  for  he  is  defiled  with 
sin.  He  can  only  come  with  liberty  and  confidence, 
when  he  beholds  his  great  High  Priest  standing  be- 
tween him  and  the  divine  Majesty.  The  prayers  of 
believers  are  rendered  acceptable  and  efficacious,  only 
through  the  intercession  of  Jesus  Christ  our  advocate. 
This  is  the  precious  incense,  which  is  offered  with  the 
prayers  of  all  saints. 

But  faith  has  respect  also  to  the  promises  of  God. 
On  these  it  firmly  relies,  believing  that  what  He  hath 
said,  he  will  faithfully  perform.  The  person  who 
prays  in  faith,  confidently  expects  to  receive  whatever 
God  has  promised  to  give,  in  answer  to  prayer. 
Christians  should  therefore  watch  for  the  answer  to 
their  petitions.  They  should  be  attentive  to  the  pro- 
vidences of  God,  by  which  prayer  is  often  answered. 

Prayer  was  never  intended  to  supersede  the  use  of 
other  means  ;  effort  should  always  follow  our  prayers. 
The  more  faithfully  we  labour,  the  better  reason  have 
we  to  expect  an  answer  to  prayer. 


CHAPTER    XXVIII. 

ASSURANCE    OF    SALVATION. 

We  read  in  the  Epistle  to  the  Hebrews,  both  of  the 
"  assurance  of  faith,"  and  the  "assurance  of  hope."  As 
faith  is  itself  a  belief  of  the  truth,  the  assurance  of 
faith  can  signify  nothing  else  than  a  strong  faith,  an 
undoubting  conviction  of  the  truth.  And,  as  hope  is 
an  expectation  of  future  good,  which  may  be  more  or 


ASSURANCE    OF    SALVATION.  149 

less  strong,  as  the  evidence  that  the  good  hoped  for 
shall  be  ours,  the  assurance  of  hope  is  a  full  persua- 
sion that  in  due  time  we  shall  realize  the  blessing 
which  we  desire.  According  to  this  interpretation, 
the  assurance  of  hope  does  not  differ  from  the  assur- 
ance of  salvation. 

The  relation  between  the  assurance  of  faith  and 
the  assurance  of  hope,  is  hence  manifest.  The  former 
is  the  necessary  foundation  of  the  latter.  Unless  we 
are  fully  persuaded  that  there  is  a  full  and  suitable 
salvation  in  Christ,  it  is  impossible  that  we  should  be 
assured  that  we  shall  obtain  salvation  through  Him. 
But  as  God  promises  eternal  life  to  every  one  who 
believes  in  Christ,  when  we  do  sincerely  believe,  and 
when  our  faith  is  strong,  it  is  easy  to  draw  the  infer- 
ence, that  the  salvation  of  the  gospel  is  ours.  The 
thing  stands  thus.  God  says,  "  he  that  believeth  shall 
be  saved."  I  am  conscious  that  I  believe,  therefore, 
I  know  that  I  shall  be  saved.  The  strength  of  this 
conclusion,  or  the  assurance  that  I  shall  obtain  salva- 
tion, depends  first  on  the  assurance  which  I  have  that 
there  is  salvation  in  Christ  for  every  one  that  believes. 
If  I  receive  this  declaration  with  some  degree  of  du- 
biety, then  there  being  no  assurance  of  faith,  of 
course,  there  can  be  no  assurance  of  salvation.  But 
if  this  truth  be  received,  without  any  wavering,  then 
there  is  a  solid  foundation  on  which  the  assurance  of 
hope  may  rest. 

In  the  next  place,  having  believed  in  the  promise 
of  God,  I  must  know  certainly  that  I  have  beheved, 
and  that  my  faith  is  genuine.  For  although  I  believe 
ever  so  certainly  in  the  truth  of  God's  promise  of 
eternal  life  to  him  that  believeth,  yet,  if  I  doubt 
whether  I  have  believed,  or  am  uncertain  whether 
my  faith  is  of  that  kind  to  which  the  promise  is  made, 
13* 


150  ASSURANCE    OF    SALVATION. 

I  cannot  possess  assurance  of  salvation.  And  there 
seems  to  be  some  ground  for  a  doubt  of  this  kind,  as 
we  read  of  several  kinds  of  faith  which  were  not 
connected  with  salvation.  And  one  species  of  faith 
which  was  not  saving,  is  represented  as  being  accom- 
panied with  joy  and  every  appearance  of  being  gen- 
uine, until  being  put  to  the  trial,  it  was  found  to  be 
deficient. 

Again,  it  ought  to  be  remarked  here,  that  many 
persons  have  entertained  a  strong  persuasion  that  they 
were  the  heirs  of  salvation,  and  yet  their  confidence 
was  founded  in  error  or  delusion.  Therefore,  although 
at  first  view,  it  would  seem  the  easiest  thing  in  the 
world,  for  a  true  believer  to  arrive  at  assurance  of  sal- 
vation, yet,  when  we  take  into  view  the  deceitfulness 
of  the  heart,  and  the  power  of  Satan  to  transform  him- 
self into  an  angel  of  light,  and  also  the  numerous  cases 
of  actual  deception  which  have  occurred,  we  are  so 
far  from  thinking  it  easy  to  arrive  at  assurance,  that 
we  are  disposed  to  believe  that  an  infallible,  unwaver- 
ing assurance,  on  solid  scriptural  grounds,  can  be  ac- 
quired by  no  one,  without  the  special  witness  of  the 
Holy  Spirit.  Most  Christians,  at  least  in  our  day,  do 
not  possess  an  assurance  of  salvation  which  excludes 
all  doubt  and  fear,  as  to  their  future  destiny.  They 
have  attained  to  a  comfortable  hope,  but  not  to  the 
assurance  of  hope  ;  except  at  some  favoured  moments, 
when  the  love  of  God  is  shed  abroad  in  their  heart, 
by  the  Holy  Ghost  sent  down  from  heaven.  Then 
the  Spirit  witnesses  with  their  spirits,  that  they  are 
the  children  of  God. 

How  this  witness  is  given,  is  a  mat  ;^i  concerning 
which  there  are  different  opinions.  But  as  there  are 
spurious  joys  which  may  be  very  extatic,  it  is  safest 
to  believe,  that  this  assurance  is  commonly  given,  by 


ASSURANCE    OF    SALVATION.  151 

bringing  into  lively  exercise,  faith,  love,  and  joy  ;  so 
that  there  can  be  no  doubt  of  the  existence  of  these 
exercises,  as  there  can  be  none,  that  they  are  feelings 
peculiar  to  the  children  of  God.  The  Spirit  not  only 
enlightens  the  mind  to  discern  the  beauty  of  holiness 
in  the  word,  but  to  discern  also,  the  image  of  the 
truth  made  on  the  heart,  so  that  by  his  illumination, 
the  believer  is  enabled  to  look  back  on  his  past  expe- 
rience, and  to  see,  that,  from  time  to  time,  he  has 
exercised  true  faith,  love,  &c. ;  or,  that  he  now  ac- 
tually is  in  the  exercise  of  these  graces.  I  do  not, 
however,  see  any  reason  to  doubt  that  God  may 
sometimes,  without  any  examination  or  comparison 
of  its  exercises  with  the  marks  of  his  word,  fill  the 
soul  of  the  believer  with  a  joyful  persuasion  of  his 
love,  and  may  so  pour  into  it  the  spirit  of  adoption, 
that  it  shall  be  enabled,  with  filial  confidence,  to  cry, 
Abba,  Father.  Many  testimonies  to  this  purpose 
might  be  collected  from  the  experience  of  saints. 

But  alas  !  many  serious,  conscientious  persons  are 
always  more  or  less  under  a  cloud  of  doubt  and  un- 
certainty, respecting  their  spiritual  condition.  These 
broken  reeds  must  not  be  crushed,  nor  this  smoking 
flax  quenched,  by  any  doctrine  of  ours ;  for  often 
among  these  are  found  the  truly  contrite  and  humble 
spirits  with  whom  Jehovah  delights  to  take  up  his 
abode.  Where  doubting  does  not  arise  from  any 
want  of  confidence  in  the  truth  of  God's  word,  but 
altogether  from  diffidence  of  the  genuineness  of  our 
own  faith,  it  does  not  partake  of  the  nature  of  unbe- 
lief; for  there  is  so  much  reason  to  distrust  our  OAvn 
hearts,  that  this  timidity  and  uncertainty  is  often 
rather  an  evidence  of  self-knowledge  and  humility, 
than  of  unbelief.  Still,  such  persons  are  deprived  of 
much    comfort,   which   Christians    ought    to   enjoy. 


152  ASSURANCE    OF    SALVATION. 

These  doubts  are  very  distressing,  and  do  not  qualify 
the  person  to  exhibit  the  bright  side  of  rehgion  to 
those  around  him.  No  person  should  be  contented 
to  remain  under  this  dark  cloud  which  so  obscures 
his  future  prospects.  Assurance  of  salvation  is  at- 
tainable by  all  true  believers  who  assiduously  seek  it. 
Let  all  then  strive  to  obtain  this  inestimable  blessing. 

The  true  doctrine  of  assurance  is  taught  in  the 
Westminster  Larger  Catechism,  and  is  clearly  ex- 
pressed in  the  following  words,"  Such  as  truly  be- 
lieve in  Christ,  and  endeavour  to  walk  in  all  good 
conscience  before  Him,  may,  without  extraordinary 
revelation,  by  faith  grounded  on  the  truth  of  God's 
promises,  and  by  the  Spirit  enabling  them  to  discern 
in  themselves  those  graces  to  which  the  promises  of 
life  are  made,  and  bearing  witness  with  their  spirits 
that  they  are  the  children  of  God,  be  infallibly  assured 
that  they  are  in  a  state  of  grace,  and  shall  persevere 
therein  unto  salvation." 

Again,  "  Assurance  of  grace  and  salvation,  not 
being  of  the  essence  of  faith,  true  believers  may  wait 
long  before  they  obtain  it ;  and  after  the  enjoyment 
thereof,  may  have  it  weakened  and  intermitted 
through  manifold  distempers,  sins,  temptations  and 
desertions ;  yet  are  they  never  left  without  such  a 
presence  and  support  of  the  Spirit  of  God,  as  keeps 
them  from  sinking  into  utter  despair." 

That  assurance  of  salvation  is  attainable  in  this 
life,  is  very  evident  from  the  Scriptures,  both  of  the 
Old  and  New  Testaments.  Indeed,  all  the  saints/ of 
whom  any  expression  of  their  spiritual  state  is  re- 
corded, appear  to  have  possessed  a  full  sense  of  their 
reconciliation  and  acceptance  with  God.  The  only 
doubt  is,  whether  they  owed  their  assurance  to  that 
supernatural  inspiration  which  they  possessed,  or  to 


ASSURANCE    OF    SALVATION.  153 

clear  revelations  to  them  personally,  that  they  were 
the  adopted  and  beloved  children  of  God.  We  know, 
that  in  some  cases  such  communications  were  made 
to  individual  saints,  as  to  Abel,  Noah,  Abraham, 
Isaiah,  and  Daniel :  but  the  mere  possession  of  mi- 
raculous gifts  furnished  no  decisive  evidence  of  the 
spiritual  state  of  the  persons  who  had  received 
these  gifts.  We  know  that  Balaam,  who  loved  the 
wages  of  unrighteousness,  prophesied  by  the  inspira- 
tion of  God ;  and  Judas,  the  traitor,  received  thb 
same  commission,  to  heal  the  sick,  to  cast  out  devils, 
and  to  raise  the  dead,  as  the  other  disciples.  More- 
over, our  Lord  assures  us,  that  at  the  last  day,  some 
will  make  this  a  plea  for  admittance  into  his  heavenly 
kingdom,  that,  in  his  name,  they  had  cast  out  devils, 
and  done  many  wonderful  works ;  but  He  will  say 
unto  them,  "  Depart  from  me,  ye  workers  of  iniquity,  I 
never  knew  you." 

Paul's  strong  assurance  seems  to  have  been  the 
effect  of  that  faith  which  he  possessed  in  common 
with  other  Christians.  And  he  felt  it  to  be  necessary 
to  work  out  his  salvation  with  fear  and  trembling, 
and  to  keep  his  body  under,  lest  after  preaching  to 
others,  he  himself  should  become  a  castaway.  His 
assurance  of  a  crown  of  life  at  the  appearing  of  Christ, 
was  founded  on  the  consciousness  of  having  fought  a 
good  fight  and  kept  the  faith.  The  faith  of  the  apos- 
tles was  of  the  same  kind  with  that  of  Christians  at 
the  present  time :  the  only  difference  was  in  its 
strength.  And  as  the  apostles  had  nothing  but  what 
they  had  gratuitously  received,  there  is  no  reason 
known  to  us,  why  God  may  not  grant  as  great  grace 
to  some  persons,  in  modern  times,  as  was  bestowed 
on  the  primitive  Christians,  or  even  on  the  apostles. 

From  the  view  of  assurance  which  has  been  given 


154  ASSURANCE    OF    SALVATION. 

above,  it  may  be  inferred,  that  the  true  reason  why 
so  man^T-  sincere  Christians,  in  our  day,  hve  without 
assurance, is  the  feebleness  of  their  faith.  They  need, 
therefore,  to  be  exhorted,  in  the  language  of  the  apos- 
tle Peter,  "  Wherefore,  the  rather,  brethren,  give  all 
diligence  to  make  your  calling  and  election  sure." 
The  apostle  John  teaches  us  how  we  may  obtain  this 
precious  grace  of  assurance.  "  We  know  that  we 
have  passed  from  death  unto  life,  because  we  love  the 
brethren.'^  "  If  our  heart  condemn  us  not,  then 
have  we  confidence  towards  God."  "My  little 
children  let  us  not  love  in  word,  neither  in  tongue,  but 
in  deed  and  in  truth.  And  hereby  we  know  that  we 
are  of  the  truth,  and  shall  assure  our  hearts  before 
Him." 

Some  exercised  Christians  fail  to  obtain  assurance 
by  mistaking  the  evidences  of  true  piety ;  or  rather  by 
supposing  that  the  working  of  inward  corruption,  of 
which  they  are  conscious,  is  inconsistent  with  a  state 
of  grace.  A  correct  knowledge  of  the  marks  and 
evidences  of  true  religion,  is  of  great  importance,  in 
order  to  our  obtaining  a  settled  assurance.  And  some 
humble  Christians  possess  the  blessing  without  giving 
it  its  proper  name.  The  writer  recollects  a  conversa- 
tion which  passed  in  his  presence,  between  an  eminent 
minister  of  the  gospel,  and  an  old  lady  who  had  been 
converted  under  the  ministry  of  the  Rev.  Samuel 
Davies.  This  old  lady  had  given  indubitable  evidence 
of  eminent  piety  for  more  than  half  a  century  ;  but  she 
said  to  the  clergyman  who  was  conversing  with  her, 
"  I  have  never  attained  to  the  faith  of  assurance — 
mine  is  only  the  faith  of  reliance."  To  which  the  cler- 
gyman answered,  "  if  you  know  you  have  the  faith 
of  reliance,  you  have  the  faith  of  assurance." 

Some  persons  seem  to  expect  assurance  in  some 


ASSURANCE    OF    SALVATION.  155 

extraordinary  way,  by  an  immediate  divine  revelation, 
or  by  a  voice  from  heaven.  But  this  is  enthusiasm. 
Mr.  Flavel  makes  mention  of  a  young  man  who 
most  earnestly  sought  for  some  extraordinary  evidence 
of  his  acceptance  with  God ;  and  as  he  walked  in  the 
fields  vainly  hoped,  that  the  very  stones  would  speak, 
that  he  might  know  whether  he  was  a  child  of  God. 
But  afterwards,  convinced  of  his  error,  he  sought  this 
blessing  in  the  way  of  self-examination,  reading  the 
Scriptures,  and  other  appointed  means,  and  was  not 
disappointed ;  for,  in  the  use  of  instituted  means,  he 
attained  to  a  settled  and  comfortable  assurance  of  his 
interest  in  Christ.  It  may  be  remarked  here,  that  as- 
surance is  not  always  accompanied  with  joy.  There 
may  be  a  scriptural  conviction,  that  a  work  of  divine 
grace  has  been  experienced ;  and  at  the  same  time 
there  may  be  no  high  raised  affections  ;  nor  any  very 
vigorous  actings  of  faith,  at  the  moment.  This  may 
be  called  habitual  assurance.  But  there  is  in  the  ex- 
perience of  many,  at  times,  a  joyful  persuasion  of  the 
mercy  and  favour  of  God.  This  is  probably  what  is 
meant  by  having  "the  love  of  God  shed  abroad  in 
our  hearts  by  the  Holy  Ghost  sent  down  from  hea- 
ven." Such  seasons  are  very  precious,  but  never  last 
long. 

It  is  a  sad  case,  when  assurance  for  a  while  enjoyed, 
is  through  sin  or  carelessness  lost.  This  is  often  ex- 
perienced by  backsliders.  Assurance  can  never  be 
enjoyed  by  those  who  depart  from  God,  even  although 
the  root  of  the  matter  be  in  them.  And  when  a  com- 
fortable sense  of  the  divine  favour  is  lost,  it  is  hard 
to  be  recovered.  Such  Christians  often  walk  mourn- 
fully, with  their  heads  bowed  down  as  a  bulrush,  to 
the  close  of  life.  David  after  his  woful  lapse,  cries, 
"  Cast  me  not  away  from  thy  presence,  nor  take  thy 


156        PERSEVERANCE  OF  THE  SAINTS. 

Holy  Spirit  from  me.  Restore  to  me  the  joys  of  thy 
salvation,  and  uphold  me  by  thy  free  Spirit." — "Make 
me  to  hear  joy  and  gladness,  that  the  bones  which 
thou  hast  broken  may  rejoice.'^ 

Many  pious  souls,  there  is  reason  to  believe,  are 
depressed,  and  their  evidences  beclouded,  by  a  melan- 
choly temperament.  Physical  causes  necessarily  have 
a  powerful  effect  on  the  exercises  of  the  mind ;  and 
this  is  felt  in  religion,  as  well  as  in  other  things 


CHAPTER    XXIX. 

PERSEVERANCE    OF    THE    SAINTS. 

This  subject  is  intimately  connected  with  the  as- 
surance of  salvation.  For  if  true  believers  may  lose 
their  faith,  and  totally  and  finally  fall  away,  then, 
manifestly,  there  can  be  no  such  thing  as  assurance 
of  salvation.  A  person  may  know  assuredly  that  he 
is  a  child  of  God,  and  at  present  free  from  all  condem- 
nation ;  but  upon  this  hypothesis,  he  cannot  possibly 
be  assured  that  he  will  continue  in  this  happy  state. 
In  the  exercise  of  his  own  free  will,  he  may  depart 
from  God,  renounce  Christ  and  become  a  reprobate. 
If  this  doctrine  be  admitted,  that  all  saints  are  hable 
to  apostatize,  and  that  there  is  no  such  thing  promised 
as  the  grace  of  perseverance,  then  Paul's  declarations, 
in  which  he  expresses  the  fullest  confidence  that  he 
should  possess  a  crown  of  life,  must  be  understood 
conditionally ;  provided  he  should  persevere  to  the 
end.     And  in  the  same  manner  we  must  construe 


PERSEVERANCE    OF    THE    SAINTS.  157 

those  triumphant  expressions  at  the  close  of  the  eighth 
chapter  of  his  epistle  to  the  Romans.  "  For  I  am  per- 
suaded, that  neither  life  nor  death,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature  shall  be  able  to  separate  us  from  the  love  of 
God  which  is  in  Christ  Jesus  our  Lord."  According 
to  this  theory,  we  must  understand  the  apostle  to 
mean,  that  if  he  continued  in  the  faith,  none  of  these 
things  should  be  able  to  separate  him  from  the  love 
of  God  in  Christ  Jesus.  But  who  knows,  whether 
Paul  did  persevere  to  the  end?  Who  knows,  but 
that  his  faith  failed  in  the  last  extremity  ?  We  have 
no  account,  in  the  New  Testament,  of  the  circum- 
stances of  his  death.  Indeed,  if  the  standing  of  believ- 
ers depends  on  themselves,  it  would  not  be  surprising, 
that  any  one  should  be  overcome  by  temptation,  and 
should  finally  fall  from  a  state  of  grace.  It  is  possible, 
then,  that  all  the  apostles  might  have  fallen  away  in 
the  time  of  persecution ;  for  although  Christ  promises 
to  go  and  prepare  a  place  for  them,  and  that  they 
should  sit  on  thrones  in  his  kingdom,  yet  all  this 
must  be  understood  on  condition  they  persevered  to 
the  end ! 

Those  who  maintain,  that  all  true  believers  will  cer- 
tainly persevere,  do  not  ground  their  opinion  on  ajiy 
ability  which  any  of  them  have  to  stand.  Left  to 
themselves,  they  believe,  that  all  of  them  would  be 
sure  to  apostatize. 

They  attribute  perseverance  in  grace,  as  they  do 
the  first  conversion  of  the  soul,  to  the  love  of  God. 
They  believe  that  the  same  power  which  brings  the 
soul  from  death  to  life,  is  able  to  preserve  it  in  life  ; 
and  that  the  gifts  and  callings  of  God  are  without  re- 
pentance, that  is,  without  change  of  purpose. 
14 


158  PERSEVERANCE    OF    THE    SAINTS. 

Again,  as  believers  are  intimately  and  spiritually 
united  to  Christ,  so  as  to  be  members  of  his  mystical 
body,  and  since  in  virtue  of  this  union,  they  receive 
continual  supplies  of  grace  and  strength  as  they  need 
these  blessings,  they  are  of  opinion,  that  Christ  the 
Head,  will  never  suffer  any  member  actually  united 
to  Him,  to  be  severed  from  his  body  and  to  perish  for 
ever. 

Surely  the  Spirit  of  all  grace  which  dwells  in  be- 
lievers, is  sufficient  to  keep  up  that  spiritual  life  which 
He  has  generated  in  them ;  and  is  able  to  keep  them 
from  the  danger  of  apostacy ;  and  if  He  can  do  it,  he 
will  do  it ;  for  whom  he  loves,  he  loves  to  the  end. 

Those  whose  names  are  written  in  heaven,  in  the 
Lamb's  Book  of  Life,  before  the  foundation  of  the 
world,  will  at  last  reach  heaven.  The  kingdom 
which  the  saints  shall  inherit,  was  prepared  for  them 
before  the  foundation  of  the  world. 

Not  one  link  of  Paul's  glorious  chain  of  salvation 
can  be  broken.  "  Whom  He  did  foreknow,  them  he 
did  predestinate  to  be  conformed  to  the  image  of  his 
Son,  and  whom  he  predestinated,  them  he  also  called, 
and  whom  he  called,  he  glorified.'^ 

The  apostle  Paul  was  confident  that  He  who  had 
begun  a  good  work  in  the  Philippians  would  perform 
it  until  the  day  of  Jesus  Christ. 

Can  it  be  believed,  that  the  same  love  and  power 
which  effectually  called  believers  from  their  death  in 
sin,  will  not  preserve  them  in  a  state  of  spiritual  life 
when  it  has  been  commenced  ? 

In  the  days  of  the  apostles  there  were  many  apos- 
tates ;  but  John,  in  his  first  Epistle,  clearly  teaches, 
that  such  had  never  been  sincere  Christians.  "  They 
went  out  from  us,  but  they  were  not  of  us ;  for  if  they 
had  been  of  us,  they  no  doubt  would  have  continued 


PERSEVERANCE    OP    THE    SAINTS.  159 

with  US ;  but  they  went  out  that  it  might  be  made 
manifest,  that  they  were  not  all  of  us.'' 

And  the  apostle  Paul,  in  his  second  epistle  to  Tim- 
othy, treating  of  the  success  of  heretics  in  subverting 
the  faith  of  some  ;  that  is,  seducing  them  to  embrace 
false  doctrines  5  will  by  no  means  agree,  that  these 
persons  who  were  thus  led  astray,  or  their  teachers, 
had  ever  belonged  to  the  foundation  of  God,  or  were 
among  his  approved  people  ;  for  he  says,  "  Neverthe- 
less, the  foundation  of  God  standeth  sure,  having  this 
seal,  the  Lord  knoweth  them  that  are  his." 

But  it  is  said,  by  the  impugners  of  this  doc- 
trine, that  though  God  will  not  forsake  his  people, 
yet  they  may  forsake  Him ;  that  the  promises  are 
made  to  the  people  of  God,  but  when  they  cease  to 
be  his  people,  they  cut  themselves  off  from  the  bless- 
ings of  the  covenant  of  grace,  which  are  all  conditional, 
and  made  to  believers.  Now,  we  admit,  that  if  any 
should  cease  to  believe,  they  would  be  thus  cut  off; 
but  what  we  maintain  is,  that  their  faith  shall  never 
fail.  If  God  has  made  promises  to  this  effect,  then 
they  are  safe.  Well,  we  know  that  Christ  by  his  in- 
tercession did  keep  Peter's  faith  from  utterly  failing  ; 
for  He  said,  "  I  have  prayed  for  thee,  that  thy  faith 
fail  not."  And  his  intercessions  were  not  only  for 
Peter  and  the  apostles,  but  for  all  who  should  through 
their  word  believe  on  his  name.  And  in  Jer.  xxxii. 
40.  we  find  an  explicit  promise,  and  solemn  cove- 
nant, in  which  God  engages  to  preserve  his  people 
from  falling  :  "  And  I  will  make  an  everlasting  cove- 
nant with  them,  that  I  will  not  turn  away  from  them, 
to  do  them  good."  This  seems  to  be  a  very  full  pro- 
mise, and  a  covenant  in  all  things  well-ordered  and 
sure  :  but  this  is  not  all :  He  immediately  adds,  "  And 
I  will  put^ny  fear  in  their  hearts,  that  they  shall 


160        PERSEVERANCE  OF  THE  SAINTS. 

NOT  DEPART  FROM  ME."  Aiid  tliis  seciTis  to  be  im- 
plied, when  He  promised,  "  I  will  put  my  laws  in 
their  mind,  and  write  them  in  their  hearts.'' 

In  the  xth.  chapter  of  John's  Gospel,  our  blessed  Lord 
speaks  of  himself  as  the  good  Shepherd.  And  he 
gives  as  the  chief  characteristic  of  a  good  shepherd, 
that  he  loves  his  sheep.  And  in  his  own  case,  his 
love  was  so  great,  that  he  was  willing  to  lay  down 
his  life  for  the  sheep.  And  he  informs  us,  that  those 
who  were  truly  of  the  number  of  his  sheep  would 
hear  his  voice  and  follow  him,  while  they  would  not 
hear  the  voice  of  strangers.  His  attention  to  the  flock 
as  their  Shepherd,  was  so  kind  and  compassionate, 
that  he  calls  each  one  by  his  name  and  goes  before 
the  sheep,  and  leads  them  in  the  right  way.  From 
this  description  it  might  be  inferred,  that  Christ  would 
not  forsake  those  on  whom  he  had  set  his  love  ;  and 
that  he  would  not  suffer  their  enemies  to  carry  them 
off.  Those  persons  who  were  specially  the  purchase 
of  his  blood  and  his  dying  agonies,  he  would  certainly 
be  disposed  to  save  from  perdition.  There  can  be  no 
doubt  of  the  desire  of  the  great  Shepherd,  that  these 
objects  of  his  love,  and  for  whom  he  had  paid  a  price 
above  all  estimation,  should  not  perish.  But  we  are 
not  left  to  our  own  inferences  on  this  subject.  Our 
blessed  Lord  has  anticipated  our  conclusions,  by  his 
clear  and  positive  declarations.  His  gracious  words 
should  never  be  forgotten.  "  My  sheep  hear  my 
voice,  and  they  know  me,  and  follow  me.  And  I 
give  unto  them  eternal  life  ;  and  they  shall  never 
PERISH,  nor  shall  any  pluck  them  out  of  my  hand. 
My  Father  which  gave  them  me,  is  greater  than  all ; 
and  none  is  able  to  pluck  them  out  of  my  Father's 
hand."  I  do  not  know  how  the  doctrine  of  the 
saints'  perseverance  could  be  expressed  ifi  stronger 


PERSEVERANCE    OF    THE    SAINTS.  161 

language.  It  must  be  evident,  that  if  God  is  able  to 
keep  them  from  perishing,  they  will  be  saved.  And 
who  will  dare  to  call  in  question  the  ability  of  Christ 
and  his  Father,  to  preserve  whom  he  will,  from  apos- 
tatizing ?  Surely  God  is  able  to  cause  even  the  weak- 
est of  them  to  stand.  Suppose  the  contrary  ;  suppose 
that  one  of  these  given  by  the  Father  to  his  only  be- 
gotten Son  to  be  redeemed,  should  be  overcome  by 
Satan  the  enemy  of  God  and  his  people,  and  should 
perish  eternally.  What  a  triumph  to  the  grand  adver- 
sary, and  what  a  dishonour  to  the  Redeemer  !  Shall 
it  ever  be  said,  in  the  world  of  wo,  ^Here  is  one  of  the 
beloved  of  God — one  specially  given  to  the  Son — one 
purchased  with  the  blood  of  the  Son  of  God — one 
raised  from  the  death  of  sin  by  the  power  of  his  Spirit 
— one  that  heard  his  voice,  loved  and  followed  Him, — 
such  an  one  is  eternally  lost !  The  Saviour  was  not  able 
to  preserve  this  soul  from  falling  under  the  power  of 
temptation.  Satan  in  this  contest  gained  the  victory, 
and  tore  away  one  of  Christ's  beloved  sheep — yea, 
dismembered  his  mystical  body;  for  this  soul,  now 
damned,  was  once  a  member  of  the  body  of  Christ. 
Reader,  can  you  beUeve  this  ?  Do  not  these  arguments 
convince  you  that  such  a  thing  as  this  never  can  occur? 
Again,  does  not  Christ  appear  in  heaven,  as  the 
Advocate  of  his  people  ?  And  does  not  the  Fa- 
ther hear  him  always  ?  And  shall  not  his  inter- 
cessions be  effectual  to  obtain  persevering  grace 
for  all  those  whose  cause  he  pleads  ?  "  He  is  able 
to  save  to  the  uttermost  all  that  come  unto  God  by 
Him ;  seeing  he  ever  liveth  to  make  intercession  for 
them."  It  is  the  continual  intercession  of  Christ 
which  preserves  his  disciples  from  falling  away 
totally  and  finally.  Peter  in  his  self-confidence  fell 
into  an  enormous  and  disgraceful  sin  ;  and  if  he  had 
14* 


162  PERSEVERANCE    OF    THE    SAINTS. 

been  left  to  himself,  Satan  would  undoubtedly  have 
overcome  him  and  ruined  him. 

And  that  Christ  intercedes  for  believers  as  he  does 
not  for  others,  we  learn  from  that  remarkable  inter- 
cessory prayer,  which  he  offered  before  he  left  the 
world.  "  I  pray  for  them,  I  pray  not  for  the  world, 
but  for  them,  which  thou  hast  given  me  ;  for  they  are 
thine.  And  all  mine  are  thine,  and  thine  are  mine, 
and  I  am  glorified  in  them.  While  I  was  in  the 
world,  I  kept  them  in  thy  name ;  those  that  thou 
gavest  me  I  have  kept,  and  none  of  them  is  lost,  except 
the  son  of  perdition."  Those  who  oppose  the  doc- 
trine which  we  defend,  think  that  in  this  last  clause, 
the  nerves  of  the  argument  drawn  from  this  passage, 
are  cut ;  and  that  as  Judas  was  one  of  those  given  to 
Christ  by  his  Father,  and  he  perished,  therefore  be- 
lievers may  eternally  perish.  But  can  any  impartial, 
intelligent  Christian  believe,  that  Judas  was  really  in- 
cluded in  the  number  of  those  given  to  Christ  by  the 
Father,  and  for  whom  he  prayed  ?  This  construction 
would  not  only  be  dishonourable  to  Christ,  but  it 
would  destroy  the  force  and  consistency  of  all  that 
Christ  uttered  in  this  remarkable  prayer.  If  Christ 
prayed  not  for  the  world,  how  came  he  to  pray  for 
Judas,  who  was  a  thief,  and  covetous  from  the  time 
of  his  being  first  called  to  be  an  apostle  ?  And  Christ 
had  perfect  knowledge  of  his  hypocrisy.  And  if  he 
specially  prayed  for  him,  as  much  as  for  the  other 
disciples,  how  came  it  to  pass,  that  this  prayer,  in  his 
case,  was  ineffectual  ?  And  if  his  special  interces- 
sions may  be  ineffectual,  what  solid  ground  have  we 
to  trust  in  him,  and  why  was  it  declared  that  the 
Father  hears  him  always  ?  But  it  will  be  asked,  how 
we  get  over  the  difficulty  which  this  clause  presents. 
If  the  original  Greek  be  construed  agreeably  to  the 


PERSEVERANCE    OF    THE    SAINTS.  163 

common  usage  of  the  language,  there  will  remain  no 
difficulty.  The  sentence  is  elliptical,  and  the  true  im- 
port undoubtedly  is,  And  none  of  them  is  lost :  but  the 
son  of  perdition  is  lost,  who  was  not  of  the  number  given. 
The  very  same  construction  is  used,  where  our  Lord 
says,  "  There  were  many  widows  in  Israel  in  the  days 
of  Eliseus,  but  to  none  of  them  was  he  sent,  but  unto 
a  widow  of  Sarepta."  The  but  here  excludes  the 
widow  of  Sarepta,  for  she  was  not  a  widow  of  Israel, 
but  belonged  to  the  Canaanitish  nation.  And  in  the 
same  connexion,  "For  there  were  many  lepers  in 
Israel,  in  the  days  of  Eliseus,  but  to  none  of  them 
was  he  sent,  but  unto  Naaman  the  Syrian. '^  Luke 
iv.  27.  Naaman  was  not  one  of  the  lepers  of  Israel, 
but  a  man  of  a  foreign  nation,  just  as  Judas  was  not 
one  whom  the  Saviour  had  kept,  but  was  the  son  of 
perdition.  This  text,  therefore,  properly  understood, 
furnishes  no  objection  whatever,  to  the  doctrine  of  the 
saints'  perseverance,  derived  from  this  intercessory 
prayer  of  our  Lord.  And  this  prayer  alone  affords 
an  impregnable  foundation  for  this  precious  doctrine. 

It  is  hard  to  believe,  that  those  whose  names  were 
written  in  the  Lamb's  book  of  life  before  the  founda- 
tion of  the  world,  shall  utterly  and  eternally  perish. 
It  is,  indeed,  promised  to  the  saints  of  the  church  of 
Sardis,  that  their  names  shall  not  be  blotted  out  of  the 
book  of  life ;  and  it  is  reasonable  to  think  that  the 
same  promise  is  applicable  to  all  true  believers.  If 
these  names  might  be  blotted  out,  there  would  be  no 
great  cause  of  rejoicing  that  they  were  written  in  hea- 
ven ;  but  our  Lord  teaches  his  disciples  to  rejoice  in 
this,  above  all  things.     (Luke  x.  20.) 

It  is  indeed  said,  "  That  if  any  one  shall  take  away 
from  the  words  of  this  prophecy,  God  will  take  away 
his  part  out  of  the  book  of  life,  and  out  of  the  holy 


164  PERSEVERANCE    OF    THE    SAINTS. 

city,  and  from  the  things  written  in  this  book."  Rev 
xxii.  19.  The  meaning  is  not  that  such  a  person  evei 
had  any  part  in  this  book,  but  that  he  never  should 
have.  It  is  not  said,  that  the  names  of  such  were 
written  in  the  book  of  Ufe ;  but  it  is  declared  that  it 
was  a  privilege  of  which  they  should  never  partake. 

There  is  one  view  of  this  subject  which  I  have  not 
seen  given  by  the  authors  which  I  have  consulted. 
All  accountable  creatures  are  placed,  when  created,  in 
a  state  of  probation.  When  this  probation  is  ended, 
they  are  confirmed  in  a  state  of  holiness  and  happiness, 
and  are  never  more  exposed  to  any  peril  of  their 
eternal  life.  Thus,  when  a  part  of  the  angels  fell, 
the  remaining  hosts  were  confirmed,  and  are  there- 
fore called  "  elect  angels."  Whether  they  stood  by 
their  own  inherent  strength,  or  whether  some  gratui- 
tous aid  was  afforded  to  them,  which  was  not  granted 
to  those  who  fell,  as  some  suppose,  we  cannot  certain- 
ly tell.  But  all  seem  to  be  agreed,  that  the  holy 
angels  are  exposed  now  to  no  danger  of  perishing. 

In  the  case  of  mankind,  if  our  federal  head  and 
representative  had  retained  his  innocence  and  finished 
his  obedience,  even  to  the  end  of  the  time  appointed 
for  his  trial,  it  seems  to  be  agreed  by  most,  that  there 
would  have  been  no  trial  of  each  individual,  but  all 
the  race  would  have  been  brought  into  existence  in  a 
justified  state  ;  not  only  in  a  state  of  innocence,  but 
in  a  state  of  confirmed  hohness,  and  liable  to  no  dan- 
ger of  sinning  or  perishing.  Now  since  the  second 
Adam,  the  Representative  and  Surety  of  his  chosen 
seed,  has  rendered  a  complete  righteousness  to  the 
law,  when  the  same  is  imputed  to  his  people  for  their 
justification,  will  they  not  stand  at  least  in  as  safe  a 
condition,  as  they  would  have  been  in,  had  their  first 
representative  fulfilled  the  condition  of  the  covenant 


PERSEVERANCE    OP    THE    SAINTS.  165 

of  works?  It  appears  reasonable  to  think,  that  no 
justified  persons  ever  can  fall  away :  that  is,  God  is 
engaged  to  grant  them  eternal  life,  and  has  covenanted 
to  prevent  them,  by  his  confirming  grace,  from  falling 
into  sin  and  ruin. 

Adam  before  he  sinned  was  not  in  a  justified  state, 
though  in  a  state  of  innocence,  because  his  probation 
was  not  yet  ended.  So  also  we  suppose,  that  the 
fallen  angels  were  never  in  a  justified  state ;  they  fell 
also  before  their  probation  was  finished.  We  know 
of  no  instance  of  a  justified  person  ever  perishing. 
And  as  believers  are  perfectly  justified  in  Christ,  they 
are  no  longer  on  probation  for  hfe ;  that  is  finished, 
and,  therefore,  they  are  included  in  the  bonds  of  a 
covenant  so  well  ordered,  and  so  sure,  that  they  can 
never  perish. 

Again,  the  sins  of  penitent  believers  are  fully  and 
absolutely  pardoned  ;  and  it  is  promised  that  these  sins 
shall  be  forever  buried,  and  blotted  out.  But  sup- 
pose one  of  these  pardoned  sinners  to  fall  away  from 
a  state  of  grace,  what  will  be  his  condition,  in  regard 
to  the  innumerable  transgressions  already  pardoned  ? 
Will  the  guilt  of  these  be  laid  upon  the  apostate,  or  not  ? 

They  who  maintain  the  doctrine  that  true  believers 
may  finally  fall  away  and  perish,  do  also  hold  that 
God  does  all  he  consistently  can  to  preserve  them 
from  apostatizing,  and  sincerely  desires  to  bring  them 
to  the  possession  of  eternal  life.  Now,  I  would  ask, 
how  is  this  consistent  with  acknowledged  facts  ?  Some 
Christians,  while  in  the  world,  are  exposed  to  much 
greater  temptations  than  others.  As  God  foreknew 
that  certain  persons  would  be  unable  to  resist  certain 
temptations  by  which  they  are  supposed  to  be  over- 
come, and  caused  finally  to  perish,  why  were  they 
not  by  the  divine  providence  preserved  from  such  ex- 


166  TERSEVERANCE    OF    THE    SAINTS. 

posure  ?  But  this  is  not  all :  some  Christians  are 
called  away  by  death  soon  after  their  conversion,  and 
their  salvation  is  secured ;  while  others  are  left  to  be 
buffeted  or  seduced  by  temptations  for  many  years, 
by  which  they  are  finally  overcome,  and  are  lost. 
Now  if  these  had  been  taken  out  of  the  world  at  as 
early  a  period  of  their  christian  pilgrimage  as  the  for- 
mer, they  would  also  have  been  saved.  Where  is  the 
impartiality  of  which  so  much  is  said,  in  relation  to 
these  ? 

This  doctrine  has  been  opposed  on  the  principle 
that  the  belief  of  it  tends  to  breed  presumption,  and  to 
encourage  negligence,  in  working  out  our  salvation. 

We  do  not  assert  that  this  doctrine  has  never  been 
abused  by  unholy  men  :  but  what  doctrine  may  not 
be  thus  abused  ?  Certainly  none  more  so,  than  the 
love  and  mercy  of  God.  In  answer  to  this  objection, 
we  would  observe,  that  our  doctrine  is  the  persever- 
ance of  the  saints  in  faith  and  holiness.  Just  so  far 
as  any  professor  fails  in  the  exercise  of  faith,  and  prac- 
tice of  holiness,  he  loses  the  evidence  that  he  is  a  true 
Christian.  According  to  this  view  of  the  subject,  he 
never  can  persuade  himself  that  he  will  persevere, 
unless  he  is  in  the  exercise  of  grace,  without  which 
he  cannot  possess  the  evidences  of  being  a  true  believer. 
Again,  fear  is  not  the  only,  nor  the  most  efficacious 
motive  which  urges  the  Christian  to  activity  and  en- 
ergy in  running  the  gospel  race.  Hope  has  more  in- 
fluence on  him,  than  fear  ;  and  when  his  hope  of  final 
success  arises  to  assurance,  he  is  animated  with  the 
liveliest  zeal,  and  impelled  by  the  strongest  motives, 
to  lay  aside  every  weight,  and  run  with  patience  the 
race  set  before  him.  And  this  is  consonant  with  ex- 
perience in  temporal  matters.  Suppose  a  man  to 
have  in  prospect  a  journey,  through  a  very  difficult 


PERSEVERANCE    OF    THE    SAINTS.  167 

and  dangerous  country.  If  he  could  be  assured,  before 
setting  out,  that  however  many  obstacles  and  enemies 
he  should  encounter,  yet  he  would  certainly  reach 
the  end  of  his  journey,  and  come  off  triumphantly, 
how  would  such  assurance  encourage  his  heart,  and 
nerve  his  body  to  go  on  courageously !  whereas,  if 
he  entertained  but  small  hope  of  success,  discourage- 
ment would  weaken  all  his  efforts. 

It  is  acknowledged  there  are  some  texts  of  Scrip- 
ture, which  viewed  separately,  seem  to  teach  that 
true  believers  may  fall  from  a  state  of  grace ;  but  the 
doctrine  is  so  contrary  to  the  great  principles  of  the 
covenant  of  grace,  that  such  an  interpretation  of  any 
text  as  would  favour  it,  cannot  consistently  with  the 
analogy  of  divine  truth  be  admitted.  We  must  com- 
pare scripture  with  scripture,  and  thus  endeavour  to 
ascertain  the  mind  of  the  Spirit.  The  apparent  testi- 
mony of  some  texts  of  Scripture  in  favour  of  the  apos- 
tacy  of  believers,  led  Augustin  to  adopt  the  opinion, 
that  some  persons,  not  of  the  number  of  the  elect, 
were  really  converted ;  but  that  such  never  persevered 
to  the  end,  but  fell  from  the  gracious  state  to  which 
they  had  attained.  He  firmly  maintained,  however, 
that  none  of  the  elect  could  perish.  Probably  this 
opinion  was  adopted  by  Luther  and  some  of  his  fol- 
lowers. And  some  few  have  believed,  that  though 
the  saints  might  for  a  season  fall  totally  away,  which 
they  suppose  must  have  been  the  case  with  David, 
Solomon  and  Peter ;  yet  they  are  always  recovered, 
and  never  finally  apostatize.  It  is  not  necessary  to 
make  any  remarks  on  this  opinion,  as  it  has  been  held 
by  few.  There  are  no  instances  in  Scripture  of  the 
final  fall  of  real  saints.  To  such  professors  as  will  be 
found  at  the  left  hand  of  the  Judge  at  the  last  day,  it 
will  be  said,  however  great  their  gifts,  or  high  their 


16jS  PERSEVERANCE    OF    THE    SAINTS. 

privileges,  "  Depart  from  me,  ye  workers  of  iniquity  ; 
I  NEVER  KNEW  Tou."  How  could  this  be  said,  if 
some  of  them  had  once  been  in  union  with  Christ  ? 

The  texts  of  Scripture  which  seem  to  favour  the 
final  apostacy  of  real  Christians,  we  have  not  time  nor 
space,  to  consider  in  detail.  We  think,  however,  that 
they  may  all  be  explained  in  consistency  with  the  true 
doctrine,  upon  one  or  other  of  the  following  principles. 
First,  that  the  persons  spoken  of  as  righteous,  or  as  be- 
lievers, are  described  according  to  the  opinion  which 
they  entertained  of  themselves,  and  the  profession 
which  they  made  ;  or  secondly'-,  that  the  cases  are  hy- 
pothetical, not  declaring  that,  in  fact  any  should  fall 
away ;  but  stating  what  would  be  the  consequence  if 
such  an  event  should  take  place  :  or  thirdly,  that  the 
cases  described  are  of  those  who  under  the  external 
light  of  divine  revelation,  and  under  the  common  in- 
fluences of  the  Holy  Spirit,  had  advanced  far  in  the 
doctrinal  knowledge  of  Christianity,  and  had  experi- 
enced lively  impressions  from  the  truth,  without  hav- 
ing undergone  a  radical  change  of  heart.  Such  a  case 
is  described  by  our  Saviour,  in  the  parable  of  the 
sower,  in  regard  to  such  as  are  represented  by  the 
seed  which  fell  on  stony  ground ;  such  as  hear  the 
word  with  joy,  and  for  a  season,  give  pleasing  evi- 
dence of  piety  ;  but  having  no  root  in  themselves j  in 
the  time  of  temptation  fall  away. 

And  to  the  above  cases,  we  may  add  that  of  those, 
who  in  apostolic  times,  received  the  miraculous  gifts 
of  the  Holy  Ghost;  for  these  were  not  conferred  only 
on  real  Christians,  as  we  know  from  the  case  of  Judas, 
and  from  the  account  given  by  our  Lord,  of  the  plea 
which  will  be  made  by  some  whom  he  will  con- 
demn at  the  last  day.  They  are  represented  as  say- 
ing, "  Have  we  not  in  thy  name  cast  out  devils,  and 


PERSEVERANCE  OF  THE  SAINTS.        169 

done  many  wonderful  works?"  Combine  these  two 
last  cases,  and  you  have  a  satisfactory  explanation  of 
the  character  of  those  described  in  the  sixth  chapter 
of  the  epistle  to  the  Hebrews.  In  all  ages  of  the 
church,  there  are  persons,  who  greatly  resemble  true 
saints,  not  only  in  outward  profession,  but  who  have 
feelings  and  exercises  which  are  well  devised  coun- 
terfeits of  the  genuine  piety  of  the  heart. 

But  surely  it  never  can  be,  that  one  of  those  who 
were  chosen  in  Christ,  before  the  foundation  of  the 
world,  and  in  time  effectually  called,  and  united  to  Christ, 
so  as  to  become  living  members  of  his  mystical  body; 
and  whose  sins  he  bore  on  the  cross,  and  to  whom  he  has 
promised  the  constant  indwelling  of  the  Holy  Spirit, 
and  whose  names  are  in  the  book  of  life,  should  be 
finally  lost.  The  enemy  of  God  and  man  shall  never, 
in  the  dark  dominions  over  which  he  reigns,  have  it 
in  his  power,  triumphantly  to  boast,  that  he  has 
plucked  from  the  hands  of  the  great  Shepherd  one  of 
the  dear  lambs  of  his  flock.  No  :  the  elect  of  God  can 
not  be  deceived  to  their  ruin.  Those  whose  names 
are  in  the  book  of  life  shall  never  be  cast  into  outer 
darkness.     "  They  shall  never  perish." 


15 


170  THE    SACRAMENTS. 


CHAPTER    XXX. 


THE    SACRAMENTS. 


Sacraments  are  visible  signs  of  invisible  grace. 
They  are  also  seals  of  God's  covenant  with  men ; 
just  as  in  more  solemn  transactions  among  men,  be- 
sides the  words  in  which  the  substance  of  the  compact, 
or  treaty,  or  deed  of  conveyance  is  contained,  it  has 
been  customary  from  the  earliest  times  to  have  cer- 
tain signs  superadded,  to  give  solemnity  to  the  trans- 
action, and  to  deepen  the  impression  of  the  obligations 
or  stipulations  into  which  the  parties  had  entered. 
And,  frequently,  such  actions  were  performed  as  sym- 
bolically represented  the  consequences  which  would 
ensue  from  a  violation  of  the  contract,  or  a  neglect  of 
the  duty  promised.  Thus,  it  was  customary,  not  only 
in  treaties  between  nations,  but  in  the  more  important 
transactions  among  individuals,  to  have  seals  append- 
ed to  bonds  and  contracts.  So,  of  joining  right  hands, 
and  other  ceremonies  in  marriage,  and  wearing  rib- 
ands or  stars,  as  a  sign  of  some  military  order.  We 
learn  from  Scripture,  that  it  was  customary,  anciently, 
in  forming  solemn  covenants,  to  divide  slaughtered 
animals,  and  to  cause  the  parties  to  pass  between  the 
dissected  parts,  by  which  it  would  seem,  an  impreca- 
tion was  implied,  that  if  either  of  the  contracting  par- 
ties should  prove  unfaithful,  he  would  in  like  manner, 
be  cut  to  pieces.  In  accommodation  to  the  nature 
and  customs  of  men,  God  has,  under  every  dispensa- 
tion, appointed  certain  external  rites,  which  have  no 


THE    SACRAMENTS.  171 

signification  but  in  connexion  with  the  covenant  to 
which  they  are  appended.  For  these  signs  or  sym- 
boUcal  actions,  are  never  found  but  in  connexion  with 
solemn  covenants,  which  they  are  intended  to  con- 
firm, or  render  the  ratification  more  solemn  and  im- 
pressive. 

Another  frequent  use  of  institutions  of  this  kind  is, 
to  serve  as  memorials  of  events  and  transactions, 
which  it  was  important  should  not  be  forgotten. 
Many  such  we  have  in  the  Old  Testament. 

But  as  there  is  a  resemblance,  readily  conceived, 
between  certain  objects  or  actions  and  certain  truths, 
which  is  the  foundation  of  figurative  language ;  so 
this  resemblance  is  the  principle,on  which  particular 
signs  are  adopted.  Every  body,  even  a  child,  can  see 
that  washing  the  body,  or  a  part  of  it,  with  pure  wa- 
ter, fitly  represents  the  moral  purification  of  the  soul. 
And,  as  truth  is  gradually  received,  while  some  impor- 
tant things  are  future,  it  has  pleased  God  to  furnish  a 
kind  of  faint  prefiguration  of  such  events,  which 
would  serve  to  give  some  vague  idea  of  the  matter. 
Thus,  by  the  presentment  of  an  animal  of  a  certain 
species  before  the  altar,  and  then  by  the  offerer  con- 
fessing his  sins  over  its  head  before  it  was  slain,  and 
by  the  sprinkling  of  blood  by  the  priest,  the  vicari- 
ous atonement  for  sin  was  prefigured  for  ages  before 
the  real  efficacious  sacrifice  was  offered.  And  by 
this  ceremony  kept  up  daily  before  the  eyes  of  the 
people,  they  were  taught  typically,  to  look  for  redemp- 
tion by  the  shedding  of  blood,  and  to  obtain  pardon 
by  having  their  sins  transferred  to  another  who 
would  bear  them  away.  Under  the  new  dispensation 
there  was  less  occasion  for  these  ritual  services  ;  and, 
therefore,  while  the  old  ceremonial  law  was  abolished, 


172  THE    SACRAMENTS. 

no  new  sacraments  were  instituted,  except  Baptism 
and  the  Lord's  Supper. 

According  to  the  universal  testimony  of  Jewish 
writers,  baptism  was  practised  by  the  Jews  on  the  ad- 
mission of  proselytes,  long  before  the  advent  of  Jesus 
Christ.  And,  though  circumcision  was  restricted  to 
males,  the  ceremony  of  baptism  was  extended  also  to 
females,  and,  like  circumcision,  was  administered  to 
infants. 

When  John,  the  harbinger  of  Messiah,  was  sent  of 
God,  he  commenced  his  ministry  by  preaching  repent- 
ance and  baptism  for  the  remission  of  sins.  The  ob- 
ject of  his  mission  was  "  to  prepare  the  way  of  the 
Lord,"  by  arousing  the  attention  of  the  people,  and 
bringing  about  a  reformation  in  the  nation.  His  bap- 
tism was  a  national  baptism.  It  was  the  duty  of  all 
the  people  to  repent  and  submit  to  this  rite,  which 
they  generally  did.  The  pharisees  and  lawyers,  how- 
ever, rejected  the  counsel  of  God,  not  being  baptized 
of  John. 

The  disciples  of  Christ  also,  by  his  direction,  admin- 
istered baptism  to  such  as  acknowledged  him  to  be 
the  Messiah.  But  baptism,  as  a  rite  of  the  Christian 
church,  was  not  in  existence  until  the  new  dispensa- 
tion commenced,  which  was  not  until  after  Christ's 
resurrection.  Then  a  new  commission  was  given  to 
the  apostles,  "  to  go  and  make  disciples  of  all  nations, 
baptizing  them  in  the  name  of  the  Father,  Son  and 
Holy  Ghost."  This  was  properly  the  institution  of 
Christian  baptism ;  and  differed  from  the  rite  as  for- 
merly administered, in  two  respects  :  first,  in  being  in 
the  name  of  the  adorable  Trinity,  and,  secondly,  in 
being  made  a  badge  of  discipleship  in  the  Christian 
church,  or  a  formal  initiation  into  the  visible  church 
of  Chiist.     "  Baptism  is  not  to  be  administered  to  any 


BAPTISM.  173 

that  are  out  of  the  visible  church  until  they  profess 
their  faith  in  Christ  and  obedience  to  him  ;  but  the 
children  of  such  as  are  members  of  the  visible  church 
are  to  be  baptized." 


CHAPTER    XXXI. 


BAPTISM. 


There  has  always  been  a  tendency  to  make  too  much 
of  these  external  rites,  and  to  depend  unduly  upon 
them,  as  a  ground  on  which  to  hope  for  salvation. 
Thus,  the  Jews  so  exalted  the  importance  of  the  rite 
of  circumcision,  that  they  seem  to  have  thought  that 
being  descended  from  Abraham,  and  having  this  sign 
in  their  flesh,  insured  their  salvation  :  which  false  con- 
fidence Christ  and  his  apostles  laboured  to  overthrow. 
It  is  not  wonderful,  therefore,  that  the  same  error 
should  arise  in  regard  to  baptism.  In  the  New  Tes- 
tament, baptism  is  both  a  duty  and  a  privilege ;  but  no 
undue  importance  is  given  to  it,  nor  any  undue  efficacy 
ascribed  to  it.  Paul,  indeed,  spent  little  of  his  time  in 
administering  this  rite.  He  avoided  it  at  Corinth, 
where  there  were  divisions  and  factions,  lest  any 
should  say  that  he  baptized  in  his  own  name.  And 
he  says  expressly,  that  Christ  sent  him  "not  to  baptize 
but  to  preach  the  gospel ;"  which  single  declaration  is 
a  refutation  of  the  opinion  that  internal  grace,  or  re- 
generation, always  accompanies  baptism ;  for  in  that 
case,  baptism  was  far  more  important  than  preaching. 
For  Paul  certainly  could  not  convey  grace  by  preach- 
ing ;  but  if  he  could  have  regenerated  all  to  whom  he 
15* 


1 74  BAPTISM. 

administered  baptism,  he  should  have  given  himself 
up  entirely  to  this  work.  These  sacramental  institu- 
tions are  not  intended  to  be  the  means  of  conveying 
grace  to  the  subjects  in  some  mysterious  manner,  but 
they  are  intended  to  operate  on  adults  by  the  word 
of  truth,  Avhich  accompanies  the  ordinance. 

Some  lay  a  great  stress  on  the  mode  in  which  bap- 
tism is  administered,  insisting  that  a  total  immersion 
of  the  body  in  water  is  essential  to  the  right  adminis- 
tration. In  the  ceremonies  of  a  sacrament,  some 
things  belong  to  its  essence,  because  they  represent 
symbolically  the  truth  intended  to  be  impressed  on  the 
mind ;  other  things  are  indifferent,  because  they  are 
merely  incidental,  and  do  not  affect  the  import  of  the 
sacrament.  If  it  could  be  proved  that  the  act  of  im- 
mersion was  the  thing  in  the  ceremony  which  is  prin- 
cipally significant  of  the  truth  intended  to  be  inculcated, 
it  would  be  essential ;  but  if  the  mode  of  applying 
water  has  nothing  to  do  with  the  emblematical  signifi- 
cation of  the  ordinance,  it  is  an  indifferent  circum- 
stance ;  as  much  so  as  whether  baptism  be  administered 
in  a  vessel  or  in  a  river ;  or  whether  in  the  Lord's  Sup- 
per, leavened  or  unleavened  bread  be  used  ;  or  wheth- 
er we  recline  or  sit  upright  in  partaking  of  this  ordi- 
nance. And  in  regard  to  indifferent,  incidental  circum- 
stances, which  do  not  enter  into  the  essence  of  the  sa- 
crament, there  is  no  obligation  to  follow  what  all  know 
was  the  practice  of  Christ  and  the  apostles ;  as  it  is 
certain  that  in  the  first  institution  of  the  sacred  supper, 
they  reclined  on  couches,  used  unleavened  bread,  and 
partook  of  it  in  the  evening,  but  we  do  not  feel  bound 
to  imitate  any  of  these  things. 

The  baptism  of  the  children  of  those  who  them- 
selves were  in  covenant  with  God,  though  not  ex- 


BAPTISM.  175 

pressly  mentioned  in  Scripture,  is  a  practice  supported 
by  good  and  sufficient  reasons.  It  cannot  be  supposed 
that  under  the  gospel  dispensation,  the  privileges  of 
the  offspring  of  believers  are  less  than  under  the  Jew- 
ish. But  we  know  that  by  God's  command,  circum- 
cision, the  sign  of  the  covenant,  was  administered  to 
all  the  males.  They  were  thus  brought  externally 
within  the  bonds  of  the  covenant ;  and  although  the 
external  rite  of  initiation  has  been  changed,  there  is 
no  intimation  given  that  the  children  of  believers  were 
to  be  henceforth  excluded  from  the  visible  church. 

Christ  was  displeased  with  his  disciples  for  hinder- 
ing little  children  to  come  unto  him,  "  for,"  said  he, 
"  of  such  is  the  kingdom  of  heaven.  And  he  took 
them  in  his  arms  and  blessed  them." 

Household  baptism  was  practised  by  the  apostles, 
and  children  form  a  part  of  most  households. 

Infants  are  depraved  and  need  the  washing  of  regen- 
eration, and  are  capable  of  being  regenerated ;  and 
this  renovation  baptism  does  strikingly  represent. 
The  practice  may  be  traced  up  to  the  earliest  period 
of  the  church,  and  was  then  universal  in  all  parts  of 
the  world.  It  is  scarcely  credible  that  so  great  a 
change  should  have  become  universal,  in  the  church, 
without  being  noticed  by  any  writer  of  ecclesiastical 
history. 


176  THE  lord's  supper. 


CHAPTER   XXXII. 

THE    lord's    supper. 

When  Christ  celebrated  the  passover  for  the  last  time 
with  his  disciples,  at  the  close  of  the  feast,  he  institu- 
ted another  sacrament,  bearing  a  strong  analogy  to 
this  Jewish  festival,  to  be  perpetually  observed  in  his 
church  until  he  should  come  again.  While  they  were 
reclining  around  the  table,  he  took  of  the  bread  which 
remained  and  blessed  it  and  brake  it,  and  gave  it  to 
his  disciples,  saying,  "  This  is  my  body  which  is  bro- 
ken for  you  ;  this  do  in  remembrance  of  me.  Like- 
wise also  the  cup,  after  supper,  saying,  This  cup  is 
the  new  testament  in  my  blood,  which  is  shed  for  you." 
As  this  ordinance  was  intended  to  be  social,  that  is, 
to  be  celebrated  by  the  church  when  assembled,  Paul 
calls  it  a  communion ;  "  The  cup  of  blessing  which 
we  bless,  is  it  not  the  communion  of  the  blood  of 
Christ  ?  The  bread  which  we  break,  is  it  not  the 
communion  of  the  body  of  Christ  ?" 

Nothing  can  be  plainer  than  the  nature  of  the  duty 
enjoined  upon  the  disciples,  and  intended  to  be  oblig- 
atory on  all  Christians  to  the  end  of  the  world ;  for 
the  apostle  Paul,  who  was  not  present  at  the  institu- 
tion of  the  eucharist,  but  received  it,  as  he  did  the 
gospel,  by  immediate  revelation,  when  he  recites  the 
words  of  institution,  adds  an  important  clause,  "  For 
as  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do 
show  forth  the  Lord's  death  till  he  come."     From 


THE  lord's  supper.  177 

which  it  is  evident,  that  it  was  intended  to  be  a  stand- 
ing memorial  of  the  death  of  Christ  mitil  his  second 
advent. 

When  Christ  says,  "  this  is  my  body,"  to  suppose 
that  he  meant  to  teach,  that  the  piece  of  bread  which  he 
held  in  his  hand,  was  literally  his  material  body,  is  an 
opinion  so  monstrous,  and  involving  so  many  contradic- 
tions, that  it  never  could  have  originated  but  in  a  dark 
and  superstitious  age.  In  the  first  place,  it  was  contra- 
dicted by  all  the  senses,  for  the  properties  of  bread  and 
wine  remained  after  the  words  were  spoken,  just  thor 
same  as  before.  In  all  other  cases  of  miracles,  the  ap- 
peal is  to  the  senses:  no  example  can  be  adduced  of  men 
being  required  to  believe  any  thing  contrary  to  the 
testimony  of  their  senses.  But  if  the  bread  which 
Christ  held  in  his  hand  was  literally  his  body,  he 
must  have  had  two  bodies ;  and  if  he  partook  of  the 
bread,  he  must  have  eaten  his  own  body.  He  says, 
"  This  is  my  body,  which  is  broken  for  you."  "  This 
is  my  blood,  which  is  shed  for  you  :"  if  these  words 
are  taken  literally,  then  Christ  was  already  slain,  and 
his  blood  already  shed ;  he  was,  therefore,  crucified 
before  he  was  nailed  to  the  cross.  Moreover,  if  the 
bread  is  transubstantiated  every  time  this  sacrament 
is  celebrated,  Christ  must  have  as  many  bodies  as 
there  are  officiating  priests  :  and  while  his  body  is 
glorified  in  heaven,  it  is  offered  as  a  sacrifice  on  earth, 
in  thousands  of  different  places.  And  while  the  glo- 
rified body  in  heaven  is  no  longer  composed  of  flesh 
and  blood,  the  body  made  out  of  the  bread  and  wine, 
is  a  real  body  of  flesh  containing  blood,  as  when  he 
tabernacled  among  men.  And  if  the  thing  were  pos- 
sible, what  spiritual  benefit  could  be  derived,  from 
devouring  flesh  ?  From  its  nature,  being  material,  it 
could  not  nourish  the  spiritual  life.     And  when  re- 


178  THE  lord's  supper. 

ceived  into  the  stomach  as  food,  what  becomes  of  it  ? 
is  it  incorporated,  Uke  common  food,  into  our  bodies? 
— But  I  will  not  pursue  the  subject  further.  Before 
a  man  can  beUeve  in  transubstantiation,  he  ntust  take 
leave  both  of  his  reason  and  his  senses. 

The  withholding  the  cup  from  the  laity  is  an  open 
violation  of  our  Lord's  command,  and  a  manifest  mu- 
tilation of  the  ordinance ;  and  the  pretence  for  this 
presumptous  departure  from  the  express  command 
of  Christ  is  both  superstitious  and  impious ;  for  it  im- 
plies that  Christ,  in  the  institution  of  the  cup  was 
Avanting  in  wisdom,  or  that  he  was  regardless  of  the 
danger  of  having  his  blood  desecrated,  by  being 
spilt. 

As  the  Lord's  Supper  is  a  memorial  of  the  death 
of  Christ,  it  should  be  celebrated  often,  that  this  great 
sacrifice,  on  which  our  salvation  depends,  may  not  be 
forgotten,  but  kept  in  lively  remembrance  in  the 
Christian  church. 

If  it  be  inquired,  in  what  sense  is  Christ  present  in 
the  eucharist  ?  we  answer,  spiritually, to  those  who  by 
faith  apprehend  and  receive  him.  The  idea  of  a  bod- 
ily presence  in,  with,  or  under  the  bread  and  wine,  is 
little  less  absurd  than  the  doctrine  of  transubstantia- 
tion. Indeed,  in  some  respects,  it  is  even  more  im- 
possible, for  it  requires  and  supposes  the  ubiquity  of 
Christ's  body.  The  truth  then  is,  that  only  they  who 
exercise  faith  in  Christ,  as  exhibited  in  the  eucharist, 
eat  his  flesh  and  drink  his  blood.  A  participation  of 
the  instituted  signs,  without  faith  to  discern  the  Lord's 
body,  is  so  far  from  being  beneficial,  that  it  involves 
the  guilt  of  an  awful  crime ;  for"he  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh  judgment 
unto  himself."  He  is  guilty  of  the  body  and  blood  of 
the  Lord.     "  Let  a  man  examine  himself,  therefore, 


THE  lord's  supper.  179 

and  so  let  him  eat  of  this  bread  and  drink  of  this 
cup.'' 

To  make  a  matter  of  importance  of  mere  indiffer- 
ent circumstances  in  the  celebration  of  the  sacraments, 
has  been  the  cause  of  useless  and  hurtful  contentions ; 
and  to  insist  on  any  thing  as  necessary  to  a  sacrament, 
which  Christ  has  not  expressly  enjoined,  is  a  wicked 
usurpation  of  his  authority,  by  adding  human  inven- 
tions to  divine  ordinances. 

The  value  of  the  Lord's  Supper  is  incalculable.  It 
is  admirably  adapted  to  our  nature.  It  is  simple,  and 
its  meaning  easily  apprehended  by  the  weakest 
minds.  It  is  strongly  significant  and  impressive.  It 
has  been  called  an  epitome  of  the  whole  gospel,  as  the 
central  truths  of  the  system,  in  which  all  the  rest  are 
implied,  are  here  clearly  exhibited.  And  it  ever  has 
been  signally  blessed  to  the  spiritual  edification  and 
comfort  of  the  children  of  God.  They,  therefore,  who 
neglect  this  ordinance,  do  at  the  same  time,  disobey 
a  positive  command  of  Christ,  and  deprive  themselves 
of  one  of  the  richest  privileges  which  can  be  enjoyed 
on  this  side  of  heaven. 


CHAPTER    XXXIII. 

THE    lord's    day   AND    DIVINE    WORSHIP. 

Reason  teaches  that  there  is  a  God,  and  that  He 
ought  to  be  worshipped.  Had  man  remained  in  his 
prune val  state  of  integrity,  social  worship  would  have 
been  an  incumbent  duty.  But,  from  a  survey  of  the 
constitution  of  man,  it  is  evident  that  continual  wor- 
ship, whatever  rnay  be  the  fact  in  heaven,  would  not 
have  been  required  of  him  while  on  the  earth.  The 
book  of  nature  was  spread  out  before  him;  and  it 
would  have  been  his  duty  to  read  daily  those  lessons 
which  were  taught  by  the  heavens  and  the  earth,  the 
animal,  vegetable,  and  mineral  worlds.  And  we 
know,  from  express  revelation,  that  it  was  appointed 
unto  him  to  keep  the  garden  of  Eden,  and  dress  it ; 
and  this  would  have  required  much  attention,  and 
vigorous  exertion.  It  was  never  intended  that  man 
should  lead  an  idle  or  inactive  life.  Employment 
would  in  innocency  have  been  as  necessary  to  his 
happiness,  as  it  is  now  to  the  human  race.  He  was 
also  constituted  lord  of  the  inferior  animals ;  and  the 
exercise  of  this  dominion  would  of  necessity  occupy  a 
portion  of  his  time  and  attention.  From  a  deliberate 
consideration  of  the  circumstances  in  which  man  was 
placed,  it  may  be  legitimately  inferred,  that  in  order 
to  perform  the  primary  duty  of  worshipping  his  Cre- 
ator in  that  manner  which  was  becoming  and  proper, 
he  must  have  had  some  portion  of  his  time  appropri- 
ated to  that  service. 


181 

The  worship  due  to  the  great  Creator  requires  time 
for  the  contemplation  of  his  attributes,  as  revealed  in 
his  glorious  works.  It  requires  time,  also,  to  reeollect 
all  the  manifestations  of  his  wisdom  and  goodness  in 
the  dispensations  of  his  Providence,  and  to  give  vocal 
expression  to  feelings  of  gratitude  for  the  benefits  re- 
ceived, and  the  happiness  bestowed.  No  doubt,  de- 
votional feelings  were  habitual  in  the  hearts  of  our 
first  parents.  No  doubt,  they  sent  up,  more  formally, 
their  morning  and  evening  orisons ;  but  more  time  is 
needed  to  draw  off  the  thoughts  from  visible  things, 
and  to  concentrate  them  on  the  great  invisible  First 
Cause — the  Giver  of  existence,  and  of  all  its  capaci- 
ties and  enjoyments.  Short  snatches  of  time  are  not 
sufficient  to  perform  this  noblest  of  all  duties  in  a  pro- 
per manner.  A  whole  day,  at  certain  periods,  was 
needed,  so  that  there  might  be  time  for  the  contem- 
plation of  divine  things,  and  for  the  full  and  free  exer- 
cises of  devotion.  And  as  man  is  a  social  being,  and 
so  constituted,  that  by  uniting  with  others  who  have 
the  same  views  and  feelings,  his  own  through  sym- 
pathy are  rendered  more  animating  and  pleasing,  it 
is  evident  that  it  was  intended  that  mankind  should 
worship  and  praise  God  in  a  general  and  public,  as 
well  as  in  an  individual  and  private  capacity.  Now, 
it  is  too  obvious  to  need  proof,  that  social  worship 
requires  stated  times,  known  to  all  the  people,  on 
which  they  may  assemble  for  this  divine  employment. 
What  proportion  of  time  should  be  consecrated  to  this 
service,  the  reason  of  man,  prior  to  experience,  could 
not  have  determined.  If  it  had  been  left  free  by 
the  law  of  God,  it  would  have  been  difficult  to 
agree  on  the  proportion;  and  if  agreed  upon,  the 
obligation  to  set  apart  the  due  proportion  of  time 
would  not  have  been  so  binding  and  sacred,  as  if  the 

16 


182 

Almighty  Creator  should  designate  the  day  which 
should  be  employed  in  his  service.  And  behold  the 
amazing  condescension  of  God  !  With  some  view  to 
this  very  thing,  He  was  pleased  to  perform  the  work 
of  creation  in  six  days,  and  to  rest  on  the  seventh ; 
thus  setting  an  example  to  his  creature  man ;  for  He 
not  only  rested  on  the  seventh  day,  but  sanctified  it ; 
that  is,  set  it  apart  to  a  holy  use — to  be  employed,  not 
in  bodily  labour  or  converse  with  the  world,  but  in 
the  contemplation  of  the  works  and  attributes  of  God, 
and  in  holding  delightful  communion  with  his  Maker. 
God  could  have  commanded  the  world  into  existence, 
with  all  its  various  furniture,  and  with  all  its  species  of 
Hving  creatures,  in  a  single  moment;  but  for  man's  sake, 
He  created  the  heavens,  and  the  earth,  and  the  sea, 
the  light,  and  the  air,  and  vegetables,  and  animals,  in 
six  successive  days,  and  then  ceased  to  work ;  not 
that  the  Almighty  could  be  weary  or  need  rest ;  but 
for  the  purpose  of  teaching  man  that  whilst  he  might 
lawfully  spend  six  days  in  worldly  employments,  he 
must  rest  on  the  seventh  day.  This  day,  from  the 
beginning,  was  a  holy  day.  As  the  worship  of  God 
is  the  highest  duty  of  man,  the  first  express  indication 
of  the  divine  will  in  relation  to  man  was,  that  the 
seventh  part  of  his  time  should  be  sacred  to  the  ser- 
vice of  his  Creator. 

The  sabbath  thus  instituted,  as  the  very  first  provision 
for  man's  religious  services,  was  the  seventh  from  the 
commencement  of  the  work  of  creation ;  but  as  man 
was  made  on  the  sixth  day,  the  sabbath  was  his  first 
day,  after  he  saw  the  light,  and  breathed  the  air  of  hea- 
ven. This  deserves  particular  notice  ;  for  it  may  have 
a  connexion  with  the  change  of  the  day  of  rest  after  the 
resurrection  of  Christ.     The  supposition  is — and  it  is 


THE    lord's    day    AND    DIVINE    WORSHIP.  183 

not  given  for  a  clearly  revealed  truth — that  the  first 
day  of  the  week,  according  to  human  computation, 
was  the  day  of  rest  from  Adam  to  Moses ;  but  that 
then,  for  some  special  reason,  the  day  was  changed 
to  the  seventh.  Afterwards,  when  the  Mosaic  eco- 
nomy was  terminated,  at  the  resurrection  of  Christ, 
the  original  day,  appointed  at  first  to  be  the  sabbath, 
was  restored  as  a  matter  of  course.  Let  every  one 
exercise  his  own  judgment  on  this  point :  it  is  no  ar- 
ticle of  faith ;  but  merely  a  probable  conjecture. 

It  is  wonderful  to  find  learned  commentators  trying 
to  prove  that  no  day  was  sanctified  at  the  beginning ; 
but  that  Moses  mentions  it  in  his  history  of  the  crea- 
tion, by  way  oi prolepsis,  or  anticipation.  But  this  is 
an  unnatural  and  forced  construction,  and  invented 
without  any  cogent  reason ;  for  what  absurd  conse- 
quence follows  the  obvious  meaning  of  the  text  ?  No  : 
the  absurdity,  as  far  as  there  is  one,  cleaves  to  this 
hypothesis :  for  when  the  fourth  commandment  was 
proclaimed  from  Sinai,  and  written  by  the  finger  of 
God  on  one  of  the  stone  tables,  the  reason  given  for 
sanctifying  the  sabbath  day  is,  that  "  in  six  days  God 
made  the  heavens  and  the  earth,  and  the  sea,  and  all 
that  in  them  is,  and  rested  on  the  sabbath  day,  and  hal- 
lowed it."  If  the  contemplation  of  the  work  of  crea- 
tion was  the  object  of  setting  apart  this  day,  is  it  not 
far  more  reasonable  to  suppose  that  it  would  be  ob- 
served from  the  very  commencement  of  the  world, 
than  that  this  should  commence  two  thousand  years 
afterwards?  The  omission  of  any  distinct  mention 
of  the  sabbath  during  the  period  between  Adam 
and  Moses,  furnishes  no  argument  against  the  plain 
interpretation  of  Gen.  ii.  2,  3 ;  for  many  other  things 
were  omitted  in  the  concise  history  which  we  have ; 


and  institutions  which  are  regularly  observed,  do 
not  require  to  be  mentioned.  Or,  if  we  should  sup- 
pose that,  in  the  wickedness  of  antediluvian  times, 
this  original  appointment  was  neglected,  and  not  re- 
vived until  Moses,  this  will  account  for  its  omission 
in  the  sacred  history. 

If,  then,  the  sabbath  was  given  to  man  while  in 
Paradise,  it  is  surely  in  force  ever  since;  at  least, 
where  divine  revelation  has  been  enjoyed.  It  is  also 
a  well-ascertained  fact,  that  in  very  ancient  times,  the 
seventh  day  was,  among  the  heathen,  reckoned  sa- 
cred. The  division  of  the  week  into  seven  days 
among  all  ancient  nations,  can  only  be  accounted 
for  by  supposing  an  original  institution  of  this  kind. 
That  the  days  of  the  week  were  named,  among 
the  heathen,  from  the  sun,  moon,  and  planets,  does 
by  no  means  furnish  a  satisfactory  account  of  the 
division  of  time  into  weeks  of  seven  days.  The 
number  of  persons  who  knew  any  thing  of  the 
planets  was  small ;  and  they  never  could  have  had 
influence,  from  the  circumstance  that  there  were 
seven  celestial  bodies,  to  have  introduced  the  divi- 
sion of  time  into  weeks  of  seven  days.  The  true 
state  of  the  fact  no  doubt  was,  that  this  division 
was  received  by  tradition,  as  a  thing  of  this  kind 
can  be  handed  down  through  numerous  ages,  with- 
out the  aid  of  written  records.  And  when  the  na- 
tions turned  to  idolatry,  their  principal  deities  were 
the  sun,  moon,  and  planets ;  to  each  of  which  they 
assigned  a  residence,  and  worshipped  them  on  stated 
days  of  the  week :  in  consequence  of  which,  they 
gave  the  names  of  their  gods  to  those  days  on 
which  they  were  respectively  worshipped. 

When  the  sabbath  is  first  mentioned  by  Moses,  after 


185 

the  exodus,  there  is  no  appearance  of  its  being  a  new- 
institution  ;  but  it  is  referred  to  as  a  day  accustomed  to 
be  observed;  or,  at  least,  as  one  on  which  it  was  not  law- 
ful to  perform  the  common  labours  of  the  week.  The 
mention  of  it  occurs  in  the  account  of  the  descent  of  the 
manna.  It  is  said,  "  On  the  sixth  day,  they  gathered 
twice  as  much  as  on  other  days.  And  he  said  unto 
them,  this  is  that  which  the  Lord  hath  said,  to-morrow 
is  the  rest  of  the  sabbath;  bake  that  which  ye  will 
bake  to-day,  and  seethe  that  ye  will  seethe  ;  and  that 
which  remaineth  over,  lay  up  for  you,  to  be  kept  un- 
til the  morrow.  And  Moses  said.  Eat  that  to-day,  for 
to-day  is  a  sabbath  unto  the  Lord.  And  so  the  peo- 
ple rested  on  the  seventh  day." — Exod.  xvi.  23.  Evi- 
dently, this  was  no  part  of  the  ceremonial  law,  which 
was  not  yet  given  ;  and  no  new  institution  was  ever 
established  in  this  incidental  manner.  It  seems  clear, 
that  the  reference  is  to  a  day  of  rest,  of  which  the  peo- 
ple had  some  knowledge. 

The  decisive  argument  for  the  perpetual  obligation  of 
the  sabbath  is  the  fourth  commandment.  The  ten  com- 
mandments, as  being  of  a  moral  nature,  and  therefore 
always  binding,  were  promulgated  in  a  very  different 
manner  from  the  other  institutions  of  Moses.  They  were 
first  uttered  in  a  voice  of  thunder,  from  the  midst  of  the 
fire  on  Sinai,  and  were  then  inscribed  by  the  finger  of 
God  on  two  tables  of  hewn  stone.  Now,  it  is  admitted, 
that  all  the  other  precepts  of  the  Decalogue  are  moral ; 
and  would  it  not  be  an  unaccountable  thing  that  a 
ceremonial,  temporary  commandment  should  be  insert- 
ed in  the  midst  of  these  moral  precepts  ?  This  is  the 
law  which  Christ  says  he  came  not  to  destroy,but  to  ful- 
fil. None  of  these  commandments  have  been  abro- 
gated ;  and  therefore  the  fourth,  as  well  as  the  others, 
16* 


186      THE  lord's  day  and  divine  worship. 

remains  in  full  force.  And  it  is  remarkable  that 
the  prophets,  in  denouncing  the  sins  of  the  people, 
always  mention  the  violation  of  the  sabbath  in 
the  same  catalogue  with  the  transgression  of  moral 
precepts. 

It  may  seem  to  cursory  readers  of  the  New  Testa- 
ment, that  our  Lord  abrogated  the  sabbath,  and  in 
his  own  conduct  disregarded  it.  But  this  is  far  from 
being  a  correct  view  of  the  fact.  The  Pharisees  in- 
sisted on  such  a  rigid  observation  of  the  day  of  rest, 
as  to  prohibit  works  of  real  necessity  and  mercy.  This 
superstitious  and  over-scrupulous  opinion,  our  Saviour 
denounced,  and  showed,  that  healing  the  sick,  and 
satisfying  the  cravings  of  hunger,  were  things  lawful 
to  be  done  on  the  sabbath.  And  what  renders  it  cer- 
tain that  this  is  a  correct  view  of  the  matter  is,  that 
our  Lord  justifies  his  conduct  by  the  practice  of  the 
saints  in  ancient  times,  when  the  sabbath  was  in  full 
force  by  the  acknowledgment  of  all,  and  by  the  provi- 
sions of  the  Levitical  law  itself,  which  required  the 
priests  to  perform  double  labour  on  the  sabbath.  And 
he,  moreover,  showed,  that  the  accusation  against  him, 
for  a  violation  of  the  sabbath,  was  hypocritical ;  be- 
cause, the  very  persons  who  made  it,  would  pull  an  ox 
or  sheep  out  of  a  pit  into  which  it  had  fallen,  on  the 
sabbath  day ;  and  also,  because  they  thought  it  no  vio- 
lation of  the  sacredness  of  the  sabbath,  to  lead  an  ox  or 
ass  to  watering,  though  they  objected  to  the  disciples 
satisfying  their  hunger  on  that  day. 

Our  Lord  was  as  much  opposed  to  the  perversion 
of  the  commandment  as  to  disobedience.  He  had  no 
respect  for  the  superstitious  and  unduly  rigorous  opi- 
nions and  practices  of  the  self-righteous  Pharisees.  He 
taught — and  exemplified  it  in  his  own  conduct — that 
"  the  sabbath  was  made  for  man,  and  not  man  for  the 


187 

sabbath."  One  of  his  expressions  has  evidently  been 
misunderstood,  by  some  interpreters.  It  is  where  he 
says,  that  "  the  Son  of  Man  is  Lord  also  of  the  sab- 
bath." They  have  interpreted  this  to  mean,  that 
Christ  claimed  the  right  to  do  those  things  on  the  sab- 
bath, which  would  be  unlawful  to  others  on  that  day. 
But  this  cannot  be  the  meaning ;  for  Christ  was  made 
under  the  law,  and  had  bound  himself  to  obey  it.  He 
came  not  to  destroy  the  law,  but  to  fulfil  it.  A  breach 
of  the  fourth  commandment  would  have  been  sin  in 
him,  as  much  as  in  any  other.  I  take  the  meaning  to  be, 
that  as  he  appointed  the  sabbath,  so  he  best  knew  how 
to  interpret  his  own  law. 

There  is  a  text  in  Paulas  epistle  to  the  Romans, 
which  has  been  supposed  to  teach  that  it  is  a  matter 
of  indifference  whether  we  observe  the  sabbath  or 
not. — "  One  man  esteemeth  one  day  above  another ; 
another  esteemeth  every  day  alike.  Let  every  man 
be  fully  persuaded  in  his  own  mind."  But  evidently, 
the  question  here  discussed  relates  to  the  ceremonial 
law.  It  relates  not  to  the  sabbath  ;  which,  as  we  have 
seen,  was  no  part  of  the  ceremonial  law,  but  be- 
longed to  the  moral  code.  The  ceremonial  law  was 
virtually  abrogated  by  the  death  of  Christ;  but  all 
Christians  were  not  yet  enlightened  to  understand 
their  Christian  liberty ;  and  such  were  indulged  in 
their  continued  observance  of  these  rites.  The  apostle 
is  treating  here  of  meats  and  drinks  and  festival  days, 
the  binding  obUgation  of  which  had  ceased. 

But  in  the  epistle  to  the  Colossians,  Paul  says,  "Let 
no  man,  therefore,  judge  you,  in  meat  or  drink,  or  in 
respect  of  a  holy  day,  or  of  the  new  moon,  or  the  sab- 
bath days.^^  Here,  again,  the  ceremonial  law  is  obvi- 
ously the  subject  of  discourse.  He  is  speaking  of 
"  meats,' '  '  drinks,' ' "  new  moons,"and  "  sabbath  days." 


And  the  word  sabbath  relates  to  the  numerous  sab- 
baths of  the  ceremonial  law,  distinct  from  the  weekly- 
sabbath.  Whenever  a  festival  of  the  law  continued 
eight  days,  the  first  and  last  were  always  kept  as  sab- 
baths. Or  the  reference  might  be  to  the  sabbatical 
year,  for  the  word  days  is  not  in  the  original. 

But  on  supposition  that  the  weekly  sabbath  was  in- 
tended, the  meaning  might  be  that  the  Jewish  sabbath, 
namely,  the  seventh  day  of  the  week,  was  no  longer 
obligatory  on  Christians,  since  they  had,  by  divine 
direction,  adopted  the  first  day  for  their  day  of  sacred 
rest  and  of  holding  public  assemblies  for  the  worship 
of  God.  This  leads  to  the  inquiry,  what  evidence 
have  we  that  such  a  change  was  ever  made  by  divine 
authority  ?  The  uniform  practice  of  Christians,  to  meet 
on  the  first  day  of  the  week,  from  the  very  time  of 
Christ's  resurrection,  is  strong  evidence  that  this  change 
was  introduced  by  Christ  and  the  apostles.  It  was 
suitable,  that  as  the  worship  of  God  by  his  people, 
would  have  principally  respect  to  the  work  of  redemp- 
tion, it  should  be  celebrated  on  that  day  on  which 
it  was  made  manifest  that  this  glorious  work  was 
completed.  Accordingly,  Christ  having  risen  from 
the  dead,  always  met  his  disciples  on  this  day.  And 
afterwards,  the  apostles  and  the  churches  were  ac- 
customed to  come  together  on  this  day,  "to  break 
bread,"  that  is  to  celebrate  the  Lord's  supper.  And 
when  the  apostle  wrote  his  first  epistle  to  the  Corin- 
thians, it  was  already  established  as  a  custom,  not  only 
in  the  church  of  Corinth,  but  in  the  churches  of  Ma- 
cedonia and  Galatia,  that  their  contributions  for  the 
poor,  should  be  collected  on  this  day.  From  the  apos- 
tolical practice,  we  rightly  infer  the  divine  authority 
for  this  change. 

So  generally  was  the  first  day  of  the  week  ob- 


THE    lord's    day    AND    DIVINE    WORSHIP.         189 

served,  in  commemoration  of  Christ's  resurrection,  and 
for  the  celebration  of  religious  worship,  that  in  the 
times  of  the  apostles,  it  had  obtained  the  significant  de- 
nomination of  the  Lord's  Day.  That  this  appellation 
really  was  applied  to  the  first  day  of  the  week  by  the 
apostle  John,  in  the  Apocalypse,  is  evident,  because 
it  can,  with  no  appearance  of  reason,  be  applied  to 
any  other  day  ;  and  also,  because  this  became  a  com- 
mon appellation  of  that  day  among  Christians  in  all 
subsequent  ages  to  this  time,  as  appears  by  the  testi- 
mony of  Justin  Martyr,  and  others. 

It  may  still  seem  strange  to  some  that,  if  the  fourth 
commandment  was  of  perpetual  obligation,  it  should 
never  have  been  expressly  inculcated  in  the  New  Tes- 
tament, nor  the  violation  of  this  precept  be  placed  in 
the  many  catalogues  of  immoralities  found  in  the 
writings  of  the  apostles. 

To  remove  this  difficulty,  it  may  be  observed,  that 
without  a  divine  revelation,  the  heathen  could  not 
know  what  portion  of  time,  or  what  particular  day 
should  be  observed.  They  were  bound  to  appropriate 
a  due  proportion  of  time  to  the  worship  of  God,  but 
what  that  proportion  should  be,  reason  could  not  de- 
termine. It  can  scarcely  be  considered,  therefore, 
that  they  sinned  in  not  observing  the  sabbath. 
Though  this  is,  by  the  prophets,  always  charged  on 
the  Jews  as  a  great  sin,  yet  they  do  not  denounce 
the  Gentiles  on  account  of  their  neglect  of  the  sab- 
bath. Yet  such  strangers  as  lived  in  Judea  were 
bound  to  regard  this  day. 

Again,  at  the  time  of  our  Saviour's  advent,  the  ex- 
ternal, violation  of  the  sabbath  was  not  common 
among  the  Jews  ;  but,  on  the  contrary,  their  principal 
teachers — the  Scribes  and  Pharisees — had  inculcated 
a  degree  of  rigour  in  keeping  the  sabbath  which  was 


190         THE    LORD  S    DAY    AND    DIVINE    WORSHIP. 

contrary  to  its  design,  which  superstition  our  Lord 
condemned,  and  showed,  both  by  his  discourses  and 
his  actions,  that  the  sabbath  was  made  for  man,  and 
not  man  for  the  sabbath. 

And  in  regard  to  converts  to  Christianity  from 
among  the  heathen,  they  would  be  so  desirous  to  hear 
the  word,  and  attend  on  the  ordinances  which  were 
administered  on  this  day,  that  they  stoodf  in  no  need 
of  admonition  on  this  subject.  When  any,  however, 
began  to  grow  cold,  and  to  decline  in  their  religious 
zeal,  as  was  the  case  with  many  of  the  Hebrews,  to 
whom  Paul  wrote,  they  also  began  to  neglect  the 
public  assemblies,  which  were  held  on  this  day,  and 
were  admonished,  by  the  apostle,  in  the  following 
words  : — "  Not  forsaking  the  assembling  of  yourselves 
together,  as  the  manner  of  some  is." 

Unless  we  had  a  particular  day  set  apart,  by  divine 
authority  for  the  worship  of  God,  this  important  duty 
could  never  be  performed  in  an  edifying  manner ;  and 
public  worship  would,  for  the  most  part,  fall  into  dis- 
use. And  if  a  certain  day  should  be  agreed  upon  by 
the  church,  or  by  the  civil  government,  it  would  want 
that  authority  and  sanctity  which  are  necessary  to  its 
general  observance.  As  it  is,  we  find  how  difficult  it 
is  to  get  men  to  cease  from  their  earthly  cares  and 
pursuits  on  this  day,  although  it  has  been  almost 
demonstrated  that  they  are  rather  losers  than  gainers, 
even  in  a  worldly  point  of  view,  by  the  breach  of  this 
holy  commandment.  It  was,  therefore,  wisely  placed 
among  the  most  binding  precepts  of  the  moral  law. 

It  is  unnecessary  to  dilate  on  the  manifold  blessings 
which  the  institution  of  the  sabbath  confers  on  man. 
This  has  been  done,  of  late,  in  the  clearest  manner, 
by  a  reference  to  facts,  derived  in  part  from  the  ex- 
perience of  worldly  men. 


191 

This  chapter  shall,  therefore,  be  concluded  by  a  few 
directions  for  the  observance  of  the  Lord's  day. 

1.  Let  the  whole  day  be  consecrated  to  the  service 
of  God,  especially  in  acts  of  worship,  public  and  pri- 
vate. This  weekly  recess  from  worldly  cares  and 
avocations,  affords  a  precious  opportunity  for  the 
study  of  God's  word,  and  for  the  examination  of  our 
own  hearts.  Rise  early,  and  let  your  first  thoughts 
and  aspirations  be  directed  to  heaven.  Meditate 
much  and  profoundly  on  divine  things,  and  endeavour 
to  acquire  a  degree  of  spirituality  on  this  day  Avhich 
will  abide  with  you  through  the  whole  week. 

2.  Consider  the  Lord's  day  an  honour  and  delight. 
Let  your  heart  be  elevated  in  holy  joy,  and  your 
lips  be  employed  in  the  high  praises  of  God.  This 
day  more  resembles  heaven,  than  any  other  portion 
of  our  time  ;  and  we  should  endeavour  to  imitate  the 
worship  of  heaven,  according  to  that  petition  of  the 
Lord's  prayer — "  Thy  will  be  done  on  earth  as  it  is  in 
heaven."  Never  permit  the  idea  to  enter  your  mind, 
that  the  sabbath  is  a  burden.  It  is  a  sad  case,  when 
professing  Christians  are  weary  of  this  sacred  rest, 
and  say,  like  some  of  old,  "  When  will  the  sabbath 
be  gone,  that  we  may  sell  corn,  and  set  forth  wheat  ?" 
As  you  improve  this  day,  so  probably  will  you  be 
prospered  all  the  week. 

3.  Avoid  undue  rigour,  and  Pharisaic  scrupulosity  , 
for  nothing  renders  the  Lord's  day  more  odious. 
Still  keep  in  view  the  great  end  of  its  institution ; 
and  remember  that  the  sabbath  was  instituted  for  the 
benefit  of  man,  and  not  to  be  a  galling  yoke.  The 
cessation  from  worldly  business  and  labour  is  not  for 
its  own  sake,  as  if  there  was  any  thing  morally  good 
in  inaction,  but  we  are  called  off  from  secular  pursuits 
on  this  day,  that  we  may  have  a  portion  of  our  time 


192  THE    lord's    day    AND    DIVINE    WORSHIP. 

to  devote  uninterruptedly  to  the  worship  of  God. 
Let  every  thing  then  be  so  arranged  in  your  house- 
hold, beforehand,  that  there  may  be  no  interruption 
to  religious  duties,  and  to  attendance  on  the  means  of 
grace.  There  was  undoubtedly  a  rigour  in  the  law 
of  the  sabbath,  as  given  to  the  Jews,  which  did  not 
exist  before  ;  and  which  does  not  apply  to  Christians. 
They  were  forbidden  to  kindle  a  fire,  or  to  go  out  of 
their  place  on  the  sabbath ;  and  for  gathering  a  few 
sticks,  a  presumptuous  transgresssor  was  stoned  to 
death.     These  regulations  are  not  now  in  force. 

As  divine  knowledge  is  the  richest  acquisition 
within  our  reach,  and  as  this  knowledge  is  to  be 
found  in  the  word  of  God,  let  us  value  this  day,  as 
affording  all  persons  an  opportunity  of  hearing  and 
reading  the  word.  And  as  the  fourth  commandment 
requires  the  heads  of  families  to  cause  the  sabbath  to 
be  observed  by  all  under  their  control,  or  within 
their  gates,  it  is  very  important  that  domestic  and  cu- 
linary arrangements  should  be  so  ordered,  that  serv- 
ants and  domestics  should  not  be  deprived  of  the  op- 
portunity of  attending  on  the  word  and  worship  of 
God  which  this  day  affords,  by  being  employed  in 
preparing  superfluous  feasts,  as  is  often  the  case.  The 
sabbath  is  more  valuable  to  the  poor  and  unlearned 
than  to  others,  because  it  is  almost  the  only  leisure 
which  they  have,  and  because  means  of  public  in- 
struction are  on  that  day  afforded  them  by  the  preach- 
ing of  the  gospel.  If  we  possess  any  measure  of  the 
true  spirit  of  devotion,  this  sacred  day  will  be  most 
welcome  to  our  hearts  ;  and  we  will  rejoice  when  they 
say,  "  Let  us  go  unto  the  house  of  the  Lord."  To 
such  a  soul,  the  opportunity  of  enjoying  spiritual 
communion  with  God  will  be  valued  above  all  price, 


and  be  esteemed  as  the  richest  privilege  which  crea- 
tures can  enjoy  upon  earth. 

4.  Whilst  you  conscientiously  follow  your  own 
sense  of  duty  in  the  observance  of  the  rest  of  the 
sabbath,  be  not  ready  to  censure  all  who  may  differ 
from  you  in  regard  to  minute  particulars,  which  are* 
not  prescribed  or  commanded  in  the  word  of  God. 
The  Jews  accused  our  Lord  as  a  sabbath-breaker,  on 
many  occasions,  and  would  have  put  him  to  death  for 
a  supposed  violation  of  this  law,  had  he  not  escaped 
out  of  their  hands.  Beware  of  indulging  yourself 
in  any  practice  which  may  have  the  effect  of  leading 
others  to  disregard  the  rest  and  sanctity  of  the  sabbath. 
Let  not  your  liberty  in  regard  to  what  you  think  may 
be  done,  be  a  stumbling-block  to  cause  weaker  bre- 
thren to  offend,  or  unnecessarily  to  give  them  pain, 
or  to  lead  them  to  entertain  an  unfavourable  opinion 
of  your  piety. 

5.  As,  undoubtedly,  the  celebration  of  public  wor- 
ship and  gaining  divine  instruction  from  the  divine 
oracles,  is  the  main  object  of  the  institution  of  the 
Christian  sabbath,  let  all  be  careful  to  attend  on  the 
services  of  the  sanctuary  on  this  day.  And  let  the 
heart  be  prepared  by  previous  prayer  and  meditation 
for  a  participation  in  public  worship,  and  while  in 
the  more  immediate  presence  of  the  Divine  Majesty, 
let  all  the  people  fear  before  him,  and  with  reverence 
adore  and  praise  his  holy  name.  Let  all  vanity,  and 
curious  gazing,  and  slothfulness,  be  banished  from 
the  house  of  God.  Let  every  heart  be  lifted  up  on 
entering  the  sanctuary,  and  let  the  thoughts  be  care- 
fully restrained  from  wandering  on  foolish  or  worldly 
objects,  and  resolutely  recalled  when  they  have 
begun  to  go  astray.  Let  brotherly  love  be  cherished, 
when  joining  with  others  in  the  worship  of  God. 

17 


194  DEATH. 

The  hearts  of  all  the  churcli  should  be  united  in 
worship,  as  the  heart  of  one  man.  Thus,  will  the 
worship  of  the  sanctuary  below,  be  a  preparation 
for  the  purer,  subUmer  worship  in  the  temple  above. 


CHAPTER    XXXIV. 

DEATH. 

• 

All  the  doctrines  and  duties  of  religion  have  relation 
to  a  future  state.  All  religion  is  founded  on  the  sup- 
position that  man  will  live  after  the  death  of  the  body. 
The  importance  of  any  doctrine  or  religious  institu- 
tion, depends  very  much  on  its  bearing  on  the  future 
destinies  of  men.  Religion,  therefore,  teaches  its  vo- 
taries to  be  much  occupied  with  the  contemplation  of 
the  unseen  world.  It  is  especially  the  province  of 
faith  to  fix  the  attention  of  the  mind  on  these  awful 
but  invisible  realities,  and  by  this  means  to  draw  off 
the  too  eager  affections  from  the  objects  of  the  present 
world.  Of  whatever  else  men  may  doubt,  they  can- 
not be  sceptical  in  regard  to  death.  The  evidences 
of  the  certainty  of  this  event  to  all,  are  so  multiplied, 
and  so  frequently  obtruded  on  our  attention,  that  all 
know  that  it  is  appointed  for  them  once  to  die ;  and 
yet,  notwithstanding  this  certainty,  and  the  frequent 
mementos  which  we  have,  most  men  are  but  slightly 
impressed  with  their  mortality,  until  death  actually 
comes  near,  and  eternity,  with  its  awful  realities,  be- 
gins to  open  before  them. 

Death  is,  according  to  Scripture,  "  the  wages  of 


DEATH.  195 

sin.'^  By  sin  death  entered  into  the  world.  The 
death  of  the  body  is  a  part  of  the  punishment  of  sin  ; 
except  in  the  case  of  the  beUever,  who  is  freed 
from  the  condemnation  of  the  law ;  and  to  whom 
death,  though  frightful  and  painful,  is  no  curse,  but 
rather  a  blessing.  For,  by  the  death  of  Christ,  as  his 
Surety,  the  penalty  of  the  law,  has  been  exhausted. 
"There  is  no  condemnation  to  them  who  are  in 
Christ  Jesus.'^  To  them  "  it  is  a  gain  to  die.^^  To 
them,  the  monster  has  no  sting.  To  them,  death  is  a 
deliverance  from  sin  and  suffering,  and  an  entrance 
into  perfect  holiness  and  happiness.  As  soon  as  the 
true  Christian  departs,  he  is  with  Christ,  and  is  like 
him,  and  beholds  his  glory.  Therefore,  Paul  in  his 
inventory  of  the  rich  possessions  of  the  saints,  reckons 
death  as  one:  "For  all  things  are  yours,  whether  Paul 
or  Apollos,  or  Cephas,  or  things  present,  or  things  to 
come,  or  life  or  death,  all  are  yours,  and  ye  are 
Christ's,  and  Christ  is  God's.'' 

All  we  know  of  death  is,  that  it  is  a  separation  of 
the  soul  from  the  body  ;  the  consequence  of  which  to 
the  latter  is,  an  immediate  disorganization  and  cor- 
ruption. As  it  was  taken  from  the  dust,  so  it  returns 
to  dust  again.  But  as  to  the  soul,  being  essentially 
living  and  active,  it  continues  its  conscious  exercises, 
but  in  what  way,  when  deprived  of  its  usual  organs, 
we  cannot  tell.  As  all  our  experience  has  been  in 
connexion  with  bodily  organs,  we  of  course  can  know 
nothing  of  the  exercises  of  mind  in  a  state  where  no 
such  organs  are  possessed.  All  attempts,  therefore, 
to  imagine  what  the  condition  of  the  soul  in  a  sepa- 
rate state  is,  must  be  vain. 

But  we  need  not  be  perplexed  or  troubled  on  ac- 
count of  our  ignorance  of  the  future  state.  We  may 
well  trust,  in  this  case,  as  in  others,  our  divine  Re- 


196  DEATH. 

deemer  and  faithful  Friend,  to  arrange  all  matters 
for  his  own  glory,  and  for  our  benefit.  The  gracious 
declaration,  that  "  all  things  work  together  for  good 
to  them  who  love  God,  and  are  the  called  according 
to  his  purpose,"  is  not  only  true,  in  relation  to  their 
pilgrimage  on  earth,  but  also  in  regard  to  their  pas- 
sage through  the  valley  of  the  shadow  of  death ;  so 
that  they  need  fear  no  evil,  for  the  great  Shepherd 
has  promised  to  be  with  them,  and  to  comfort  them, 
with  his  rod  and  his  staff ;  "  When  heart  and  flesh 
fail,  he  will  be  the  strength  of  their  heart,  and  their 
portion  for  ever."  "Precious  in  the  sight  of  the 
Lord  is  the  death  of  his  saints." 

Although  little  is  revealed  respecting  the  mode  of 
existence  and  enjoyment  in  a  separate  state,  for  the 
plain  reason,  that  no  description  could  be  understood 
by  us ;  yet  we  may  confidently  trust  our  blessed  Re- 
deemer to  provide  for  the  guidance  and  comfort  of 
the  soul,  when  it  enters  an  unknown  world.  When 
Lazarus  died,  angels  stood  ready  to  receive  and  con- 
voy his  departing  spirit ;  and  we  have  no  reason  to 
think  that  this  favour  was  peculiar  to  this  saint ;  but 
rather  that  it  was  recorded  in  this  instance,  to  teach 
us,  that  the  same  might  be  expected  in  every  case  of 
the  death  of  a  true  believer. 


THE    RESURRECTION.  197 


CHAPTER    XXXV. 


THE    RESURRECTION. 


Leaving,  therefore,  the  intermediate  state  between 
death  and  judgment,  in  that  obscurity  in  which  reve- 
lation has  left  it,  let  us  proceed,  briefly  to  contemplate 
those  important  events  connected  with  our  future  ex- 
istence, concerning  which  the  Scriptures  speak  plain- 
ly; I  mean  the  resurrection  and  judgment  The 
redemption  purchased  by  the  merit  and  death  of 
Christ,  respects  the  body  as  well  as  the  soul.  The 
redemption  of  the  body  is  one  of  those  things  for 
which  behevers  wait  in  hope.  Although  the  threat- 
ening, that  unto  dust  it  shall  return,  will  be  verified; 
yet,  the  body  itself  shall  rise  again.  Christ  is  "  the 
resurrection  and  the  life.^'  "  For,^^  said  Christ  to  the 
Jews,  "  the  hour  is  coming  in  the  which  all  that  are 
in  the  graves  shall  hear  his  voice,  and  shall  come 
forth  ;  they  that  have  done  good,  to  the  resurrection 
of  life,  and  they  that  have  done  evil,  to  the  resurrec- 
tion of  damnation.^'  "  Since  by  man  came  death,  by 
man  also  came  the  resurrection  of  the  dead  ;  for,  as  in 
Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive."  "  Knowing  that  he  which  raised  up  the  Lord 
Jesus,  shall  raise  up  us  also  by  Jesus." 

When  it  is  asserted,  that  all  must  die,  and  be  raised 
again,  those  must  be  excepted  who  shall  be  alive 
upon  the  earth  when  Christ  shall  come ;  for, "  behold," 
says  Paul,  "  I  show  you  a  mystery ;  we  shall  not  all 
sleep,  but  we  shall  all  be  changed,  in  a  moment,  in 
17* 


198  THE    JUDGMENT. 

the  twinkling  of  an  eye,  at  the  last  trump,"  "  For 
the  Lord  himself  shall  descend  from  heaven,  with  a 
shout  and  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God,  and  the  dead  in  Christ  shall  rise 
first.  Then  we  which  are  alive  and  remain,  shall  be 
caught  up  together  with  them  in  the  clouds  to  meet 
the  Lord  in  the  air  ;  and  so  shall  we  ever  be  with  the 
Lord.'' 

As  to  the  difficulties  which  reason  may  suggest  in 
regard  to  the  resurrection  of  the  same  body,  we  need 
give  ourselves  no  trouble.  Let  us  believe,  that 
"  with  God  all  things  are  possible,  and  that  what  he 
hath  promised  he  is  able  to  perform."  "  Why,"  says 
Paul,  in  his  speech  before  Agrippa,  "  why  should  it 
be  thought  a  thing  incredible  with  you,  that  God 
should  raise  the  dead  ?" 


CHAPTER    XXXVI.    ^ 

THE    JUDGMENT. 

Immediately  after  the  resurrection,  comes  the  judg- 
ment of  men  and  devils.  The  time  of  this  event  is 
called,  the  "  last  day,"  and  the  "  day  of  judgment," 
(2  Pet.  iii.  7.) 

"  For  he  hath  appointed  a  day  in  which  he  will 
judge  the  world  in  righteousness,  by  that  Man  whom 
he  hath  ordained."  Acts  xvii.  31.  "It  is  appointed 
unto  men  once  to  die,  but  after  this  the  judgment." 
Heb.  ix.  27.  "For  we  must  all  appear  before  the 
judgment  seat  of  Christ,  that  every  one  may  receive 


THE    JUDGMENT.  199 

the  things  done  in  his  body,  according  to  that  he  hath 
done,  whether  it  be  good  or  bad/'  1  Cor.  v.  10.  "I 
charge  thee,  therefore,  before  God  and  the  Lord  Jesus 
Christ,  who  shall  judge  the  quick  and  the  dead,  at  his 
appearing  and  kingdom.''  2  Tim.  iv.  1.  "And  the 
angels  which  kept  not  their  first  estate,  but  left  their 
own  habitation,  he  hath  reserved  in  chains  under  dark- 
ness unto  the  judgment  of  the  great  day."  Jude  6. 
"For  God  shall  bring  every  work  into  judgment,  with 
every  secret  thing,  whether  it  be  good,  or  whether 
it  be  evil."  Eccl.  xii.  14. 

The  end  of  appointing  a  day  of  judgment  is,  that 
the  justice  of  God  may  be  manifested,  in  his  treatment 
of  his  creatures,  and  that  the  righteous  may  be  vindi- 
cated from  all  those  calumnies  which,  in  this  world, 
were  heaped  upon  them.  When  the  conduct  of  the 
wicked  shall  be  disclosed,  and  all  their  secret  motives 
and  purposes  brought  to  Hght,  it  will  be  manifest  to 
the  whole  universe,  that  their  condemnation  is  just, 
and  especially,  when  it  is  seen,  that  punishment  is  ex- 
actly proportioned  to  the  guilt  of  the  offender.  But 
the  degree  of  guilt  will  not  be  measured  by  the  enor- 
mity of  the  outward  act  alone ;  but  the  light  and 
privileges  enjoyed  by  some,  will  give  such  crimson 
colour  to  their  crimes,  that  their  punishment  will  be 
greater  than  that  of  much  more  atrocious  sinners,  who 
lived  in  ignorance  of  the  truths  of  God  ;  according  to 
the  wo  pronounced  ^Dy  our  Saviour,  against  Chorazin, 
Bethsaida,  and  Capernaum,  when  he  says,  that  it  will 
be  more  tolerable  for  Tyre  and  Sidon  in  the  day  of 
judgment,  than  for  the  first  two  cities,  and  more  tol- 
erable for  Sodom  than  for  the  last. 

Every  one  must  perceive  the  fitness  of  appointing 
Christ  to  be  the  Judge,  since  all  power  in  heaven  and 
earth  is  committed  unto  him,  and  he  is  made  head 


200  THE    JUDGMENT. 

over  all  things  to  his  church.  As  he  was  arraigned 
at  a  human  tribunal  and  unjustly  condemned,  it  is 
suitable  that  his  enemies  should  behold  him  on  the 
throne  of  his  glory.  It  is  on  many  accounts  suitable 
that  they  who  pierced  him  should  see  him  coming 
in  the  clouds  of  heaven  ;  and  that  all  those  who  con- 
spired his  death,  and  who  with  wicked  hands  crucified 
the  Prince  of  life,  should  be  brought  to  answer  for 
their  atrocious  crimes  at  the  tribunal  of  Him  whom 
they  maliciously  accused,  unjustly  condemned,  and 
cruelly  put  to  death.  Another  reason  why  God  man- 
ifest in  the  flesh  should  be  constituted  Judge  of  quick 
and  dead,  is,  that  he  can  appear  visibly  in  his  proper 
person,  which  the  Father  cannot.  And  as  his  disci^ 
pies  can  only  be  pronounced  acquitted  on  account  of 
his  perfect  righteousness,  it  is  altogether  suitable  that 
he  should  be  on  the  judgment-seat  to  acknowledge 
them.  Their  conduct  will,  also,  be  exhibited,  not  as 
answering  the  demands  of  the  law,  but  as  evidence  of 
their  sincere  faith  in  his  name  ;  and  also,  because  the 
reward  bestowed  on  them  will  be  measured  by  their 
good  works.  Whether  their  secret  sins  will  on  that 
day  be  brought  to  Hght,  has  been  disputed;  but,  as  the 
glory  of  the  Redeemer  will  be  enhanced  in  proportion 
to  the  guilt  and  misery  of  the  redeemed,  there  is  no 
solid  reason  why  the  sins  of  believers  should  be  kept 
secret,  especially  as  many  of  their  sins  must  be  known 
even  to  the  wicked.  Those  text§  which  speak  of  the 
sins  of  God's  people  as  blotted  out,  as  buried  in  the 
sea,  as  covered,  &c.,do  all  relate  to  the  pardon  of  sin ; 
but  not  to  its  concealment  at  the  day  of  judgment. 


THE    STATE    OF    GLORIFICATION.  201 


CHAPTER    XXXVII. 

OR,    THE    STATE    OF    GLORIFICATION. 

Some  things  are  hard  to  be  believed,  they  are  so  good 
and  glorious.  That  such  poor,  ignorant,  imperfect, 
and  unworthy  creatures,  should  ever  arrive  at  a  state, 
in  which  they  shall  "  know  as  they  are  known,"  and 
shall  be  free  from  all  imperfection  in  their  moral 
exercises,  and  shall  be  continually  as  happy  as  they 
are  capable  of  being,  is  hard  for  us  in  our  present 
state  distinctly  to  conceive  of;  and  therefore  the 
glorious  realities  of  another  world  make,  commonly, 
but  a  feeble  impression  on  the  minds  of  Christians. 
Perhaps  a  more  deep  and  vivid  impression  of  the 
nearness  and  glory  of  the  heavenly  state  would  so 
absorb  their  minds  as  to  render  them  unfit  to  perform 
the  common  business  of  this  life.  It  is,  however, 
exceedingly  desirable,  that  the  children  of  God  should 
think  more  of  the  heavenly  state,  and  have  a  more 
habitual  impression  of  the  felicity  and  purity  of  the 
celestial  world,  than  they  commonly  possess.  In  this 
brief  summary,  our  object  shall  be,  in  the  simplest 
manner,  to  exhibit,  without  exaggeration  or  amplifi- 
cation, what  is  revealed  in  the  sacred  Scriptures 
respecting  the  condition  of  the  righteous  after  the 
judgment  is  brought  to  a  close.  And  may  the  Spirit 
of  God  enhghten  our  blind  minds  to  perceive  the 
reality,  felicity,  and  glory  of  the  heavenly  state  ! 

The  righteous,  at  the  day  of  judgment,  will  be 
openly  acknowledged  and  acquitted;    and  shall  re- 


202  heaven;  or, 

ceive  from  the  Judge  a  gracious  welcome  into  his 
kingdom  and  glory ;  for  then  shall  the  King  say  to 
those  on  his  right  hand,  "  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world.''  Their  minds  will,  no 
doubt,  be  wonderfully  enlarged ;  and  it  is  no  extra- 
vagant idea,  and  is  altogether  consistent  with  analogy, 
to  suppose,  that  we  have  now  in  our  mental  constitu- 
tion, the  germ  of  faculties  which  have  never  been 
developed  in  this  world,  because  here  their  exercise 
was  not  needed ;  but  which,  upon  our  transition  into 
the  celestial  world,  will  be  brought  into  full  activity, 
and  will  qualify  us  to  participate  in  the  social  inter- 
course, and  in  the  employments  of  the  heavenly  state. 
There,  the  glorious  attributes  of  God  will  be  clearly 
exhibited  to  the  understanding.  There,  the  whole 
current  of  the  affections  will  be  concentrated  on 
Christ,  through  whom  the  Father  manifests  himself. 
There,  every  desire,  every  voUtion,  every  thought, 
will  be  in  conformity  with  the  divine  will.  Nothing 
will  be  wanting  to  that  perfection  of  sublime  and 
pure  enjoyment,  of  which  each  individual  is  capable; 
for  although  the  happiness  of  every  one  will  be  com- 
plete, yet  there  will  be  many  degrees,  as  some  will 
have  larger  capacities  than  others ;  as  many  vessels 
of  different  dimensions,  cast  into  the  sea,  will  all  be 
full,  yet  their  contents  may  be  vastly  different. 

As  all  rational  happiness  is  founded  in  knowledge 
of  objects  suited  to  satisfy  and  fill  the  rational  mind, 
it  is  reasonable  to  think,  that  in  heaven  there  will  be 
a  gradual  progress  in  knowledge  ;  and  as  the  object, 
even  the  divine  attributes,  is  infinite,  this  progress 
may,  indeed  must,  go  on  progressively  through  eter- 
nity. And  hence  we  can  understand  why  it  is  that 
the  joys  of  heaven  admit  of  no  alloy  from  their  long 


THE    STATE    OP    GLORIFICATION.  203 

continuance,  or  constant  repetition.  New  and  inter- 
esting discoveries  of  celestial  objects,  will  furnish 
continual  novelty  and  variety  to  entertain  the  spiritual 
taste  of  the  rational  mind. 

The  exercise  of  the  social  affections  will  be  a  source 
of  pure  and  unspeakable  felicity.  There,  no  envious, 
narrow,  or  selfish  feelings  will  exist,  to  interrupt  the 
sweet  communion  of  kindred  spirits.  The  unity  and 
harmony  of  spirit  in  the  continual  praise  of  God,  will 
be  a  source  of  the  most  pure  and  elevated  enjoyment, 
far  above  what  tongue  can  express  or  heart  conceive. 
There,  indeed,  all  believers  will  be  melted  down,  as 
it  were,  into  one,  and  will  constitute  one  glorious 
body,  Christ  being  the  Head. 

The  bodies  of  the  saints  will  be  exactly  suited  to 
the  celestial  world,  and  its  delights  and  employments. 
These  bodies  of  flesh  and  blood,  created  from  the 
dust,  will,  at  the  resurrection,  be  so  changed,  that 
they  will  be  fashioned  like  unto  Christ^s  body,  which 
undoubtedly,  is  the  most  glorious  visible  object  in 
the  universe.  It  would  be  vain  and  presumptuous 
for  us  to  imagine  what  will  be  the  structure,  the 
organs,  and  the  habiliments  of  the  glorified  bodies 
of  the  saints.  The  nearest  approximation  which 
we  can  make  to  a  conception  of  this  matter,  will 
consist  merely  in  removing  from  our  minds  all 
those  weaknesses  and  imperfections  which  cleave  to 
these  earthly  bodies.  Paul  has,  with  the  pen  of  in- 
spiration, written  nothing  more  sublime,  than  in  his 
discourse  respecting  the  resurrection  of  the  bodies  of 
the  saints :  1  Cor.  xv.  "  It  is  sown  in  corruption,  it 
is  raised  in  incorruption  ;  it  is  sown  in  weakness,  it 
is  raised  in  power  ;  it  is  sown  a  natural  body,  it  is 
raised  a  spiritual  body  :"  Further  on,  the  Apostle 
adds,  "  So,  when  this  corruptible  shall  have  put  on 


204  hell;  or,  the 

incoiTuption,  and  this  mortal  shall  have  put  on  im- 
mortality, then  shall  be  brought  to  pass  the  saying 
that  is  written,  death  is  swallowed  up  in  victory."  In 
heaven  there  is  no  sickness,  no  tears,  no  death,  no 
sin,  no  weariness,  no  alloy,  no  sleep,  no  fear  ;  but 
everlasting  joy  and  glory  shall  crown  the  heads  of 
the  redeemed.  And  this  felicity  will  not  only  be  un- 
interrupted, but  eternal  in  its  duration  ;  for  while  the 
wicked  shall  go  away  into  everlasting  punishment 
the  righteous  shall  go  into  life  eternal. 


CHAPTER    XXXVIII. 

HELL  ;    OR,    THE    STATE    OF    FUTURE    MISERY. 

The  most  incomprehensible  of  all  mysteries  is,  that 
moral  evil  should  have  a  place  in  the  universe  of  an 
infinitely  wise,  holy,  and  powerful  God.  We  could 
construct  a  very  plausible  argument,  a  priori^  to 
prove  from  the  above  premises,  that  moral  evil  never 
could  be  permitted  to  exist  in  the  world.  But  how 
futile  are  all  reasonings  against  facts  experienced  every 
moment,  and  by  every  man.  The  philosopher  who 
undertook  to  demonstrate  that  there  could  be  no  such 
thing  as  motion,  received  the  right  answer,  when  the 
person  addressed,  uttered  not  a  word,  but  rose  up  and 
walked.  So  we  may  answer  all  arguments  against 
the  possibility  of  the  existence  of  evil,  by  pointing  to 
the  prison,  the  hospital,  and  the  grave.  We  need  not 
go  so  far ;  we  need  only  refer  the  sophist  to  his  own 
experience.  Now,  if  moral  evil  have  an  existence, 
it  is  evident  that  pain  or  natural  evil  must  follow  it. 


STATE    OF    FUTURE    MISERY.  205 

No  conviction  of  the  human  mind  is  clearer  or  strong- 
er than  that  crime  should  be  visited  by  punishment. 
Every  judgment  of  the  moral  faculty,  every  feeling 
of  disapprobation  at  unprovoked  injury,  every  twinge 
of  remorse,  furnishes  indubitable  proof  that  moral 
evil  should  be  visited  with  punishment.  From  this 
law,  written  on  the  heart,  no  man  can  escape.  "  The 
wages  of  sin  is  death :"  and  the  very  practice  of 
moral  evil,  involves  misery  in  the  very  exercise. 

But  some  who  cannot  but  admit  that  moral  evil 
exists,  and  that  as  long  as  it  does  exist,  there  must  be 
misery ;  yet  cannot  be  reconciled  to  the  doctrine  of 
eternal  misery,  which  seems  to  be  clearly  taught  in 
the  word  of  God.  That  any  of  God's  rational  crea- 
tures should  be  doomed  to  a  state  of  everlasting  sin 
and  misery,  is  indeed  an  appalling  idea  ;  from  which 
the  benevolent  sympathetic  mind  would  gladly  shrink ; 
but  as  far  as  reason  is  concerned,  the  chief  difficulty 
is  admitted,  when  it  is  conceded,  that  sin  and  misery 
have  an  actual  existence  in  the  world,  and  have  had 
from  a  period  near  its  commencement.  For  if  evil 
may  exist,  as  it  has  done,  consistently  with  the  Divine 
attributes,  it  may  exist  hereafter — it  may  exist  for 
ever.  When  it  is  argued  that  sin  cannot  deserve  such 
a  punishment,  something  is  assumed  which  cannot  be 
known  to  be  true.  If  sin  may  exist  and  be  punished 
for  ages,  no  man  can  prove  that  it  may  not  exist  for 
ever,  and  for  ever  be  the  cause  of  misery.  The  idea 
is  indeed  so  painful  to  our  feelings,  that  unless  the 
will  of  God  had  been  revealed  too  clearly  to  be  mis- 
taken, the  doctrine  of  eternal  misery  would  never 
have  been  received  by  any  considerable  number  of 
persons ;  but  revolting  as  it  is  to  our  sensibilities,  it 
has  been  from  the  beginning,  the  belief  of  the  whole 
Christian  church,  with  a  very  few  exceptions.  We 
18 


206  HELL  ;    OR,    THE 

believe  this  doctrine,  simply  because  we  find  it  plainly- 
written  in  innumerable  passages  of  Scripture.  If 
there  is  any  art  by  which  this  array  of  testimony  can 
be  set  aside,  then  it  will  be  a  legitimate  inference,  that 
no  doctrine  is  or  can  be  proved  from  the  sacred  word. 
It  is  not  intended  to  adduce  all  the  Scripture  proofs 
of  this  awful  doctrine.  They  may  be  met  with  on 
almost  every  page  of  the  New  Testament.  It  may 
not  be  amiss,  however,  to  cite  a  few  passages,  that  the 
reader  may  have  a  specimen  of  the  proof  texts  which 
may  be  adduced.  There  is  a  sin  for  which  there  is  no 
forgiveness,  neither  in  this  world  nor  in  the  world  to 
come.  There  was  a  person,  concerning  whom  our 
Saviour  said,  it  had  been  good  for  him  if  he  had 
never  been  born  ;  which  can  only  be  true  on  the  sup- 
position, that  punishment  will  be  eternal.  There 
were  some  of  whom  Christ  said,  "ye  shall  die  in 
your  sins,  and  where  I  am  thither  ye  cannot  come." 
It  is  said,  that  many  "  shall  seek  to  enter  into  life  and 
shall  not  be  able."  Besides,  we  have  not  the  least 
intimation  that  the  lost  can  ever  be  rendered  meet  for' 
the  heavenly  state.  Certainly,  the  society  and  blas- 
phemy of  devils,  have  no  tendency  to  fit  the  souls  of 
the  damned  for  the  pure  joys  of  the  celestial  world. 
And,  in  confirmation  of  the  common  doctrine,  we 
have  in  Scripture  every  form  of  expression  which 
could  express  eternity  of  misery.  The  same  terms 
which  are  employed  to  teach  the  eternal  existence  of 
God,  and  the  perpetuity  of  the  happiness  of  the 
righteous,  are  also  used  to  teach  the  endless  sufferings 
of  the  finally  impenitent.  And,  for  aught  we  know, 
eternity  is  an  immutable  state  of  existence ;  and  he 
who  is  doomed  to  punishment  in  another  world,  must 
suffer  eternally,  because  the  successions  of  time  may 
have  no  existence  there. 


STATE    OP    FUTURE    MISERY.  207 

We  are  not  more  certainly  assured  of  the  perpetu- 
ity of  future  misery,  than  of  the  intensity  of  the  tor- 
ments which  must  be  endured  by  the  wretched  crea- 
tures who  shall  be  doomed  to  everlasting  banishment 
from  the  comfortable  presence  of  God.  Whether  the 
fire  of  hell  is  a  material  fire,  is  an  inquiry  of  no  im- 
portance. It  matters  not  whether  excruciating  pain 
proceeds  from  a  material  or  immaterial  cause.  The 
misery  of  lost  sinners  must  be  inconceivably  dreadful, 
if  they  should  be  abandoned  to  their  own  feelings  of 
remorse,  despair,  and  the  raging  of  maUgnant  pas- 
sions, then  free  from  all  restraint.  This  state  of  mi- 
sery is  spoken  of  as  a  place  of  outer  darkness ;  a 
lake  of  fire  and  brimstone;  and  a  place  where  the 
worm  dieth  not,  and  where  the  fire  is  not  quenched. 
Let  every  one  who  is  within  the  reach  of  mercy,  flee 
from  the  coming  wrath,  and  take  refuge  under  the 
outstretched  wings  of  the  divine  mercy. 


PART  III 


THE  WESTMINSTER 
SHORTER    CATECHISM 


PART    III. 


THE    SHORTER    CATECHISM. 

Question  J  1.  What  is  the  chief  end  of  man? 

Answer^  Man's  chief  end  is  to  glorify  God,  and  to 
enjoy  him  for  ever. 

Q.  2.  What  rule  hath  God  given  to  direct  us  how 
we  may  glorify  and  enjoy  him  ? 

A.  The  word  of  God,  which  is  contained  in  the 
Scriptures  of  the  Old  and  New  Testaments,  is  the  only 
rule  to  direct  us  how  we  may  glorify  and  enjoy  him. 

Q.  3.  What  do  the  Scriptures  principally  teach  ? 

A.  The  Scriptures  principally  teach,  what  man  is 
to  believe  concerning  God,  and  what  duty  God  re- 
quires of  man. 

Q.  4.  What  is  GOD  ? 

A.  God  is  a  Spirit,  infinite,  eternal,  and  unchange- 
able, in  his  being,  wisdom,  power,  holiness,  justice, 
goodness,  and  truth. 

Q.  5.  Are  there  more  Gods  than  one  ? 

A.  There  is  but  one  only,  the  living  and  true  God. 

Q.  6.  How  many  persons  are  there  in  the  Godhead? 

A.  There  are  three  persons  in  the  Godhead;  the 
Father,  the  Son,  and  the  Holy  Ghost;  and  these 
three  are  one  God,  the  same  in  substance,  equal  in 
power  and  glory. 

3 


4  THE    SHORTER    CATECHISM. 

Q.  7.  What  are  the  decrees  of  God? 

Jl.  The  decrees  of  God  are  his  eternal  purpose, 
according  to  the  counsel  of  his  will,  whereby,  for  his 
own  glory,  he  hath  fore-ordained  whatsoever  comes 
to  pass. 

Q.  8.  How  doth  God  execute  his  decrees  ? 

A.  God  executeth  his  decrees  in  the  works  of  crea- 
tion and  providence. 

Q.  9.  What  is  the  work  of  creation  ? 

A.  The  work  of  creation  is  God's  making  all  things 
of  nothing,  by  the  word  of  his  power,  in  the  space  of 
six  days,  and  all  very  good. 

Q.  10.  How  did  God  create  man? 

A.  God  created  man  male  and  female,  after  his  own 
image,  in  knowledge,  righteousness,  and  holiness,  with 
dominion  over  the  creatures. 

Q.  11.  What  are  God's  works  of  providence  ? 

A.  God's  works  of  providence  are  his  most  holy, 
wise,  and  powerful  preserving  and  governing  all  his 
creatures,  and  all  their  actions. 

Q.  12.  What  special  act  of  providence  did  God 
exercise  toward  man  in  the  estate  wherein  he  was 
created  ? 

A.  When  God  had  created  man,  he  entered  into  a 
covenant  of  life  with  him,  upon  condition  of  perfect 
obedience;  forbidding  him  to  eat  of  the  tree  of  the 
knowledge  of  good  and  evil,  upon  the  pain  of  death. 

Q.  13.  Did  our  first  parents"  continue  in  the  estate 
wherein  they  were  created  ? 

A.  Our  first  parents,  being  left  to  the  freedom  of 
their  own  will,  fell  from  the  estate  wherein  they  were 
created,  by  sinning  against  God. 


THE    SHORTER    CATECHISM.  5 

Q.  14.  What  is  sin? 

A.  Sin  is  any  want  of  conformity  unto,  or  transgres- 
sion of,  the  law  of  God. 

Q.  15.  What  was  the  sin  whereby  our  first  parents 
fell  from  the  estate  wherein  they  were  created? 

A.  The  sin  whereby  our  first  parents  fell  from  the 
estate  wherein  they  were  created,  was  their  eating 
the  forbidden  fruit. 

Q.  16.  Did  all  mankind  fall  in  Adam's  first  trans- 
gression ? 

A.  The  covenant  being  made  with  Adam,  not  only 
for  himself,  but  for  his  posterity,  all  mankind  descend- 
ing from  him  by  ordinary  generation,  sinned  in  him, 
and  fell  with  him  in  his  first  transgression. 

Q.  17.  Into  what  estate  did  the  fall  bring  man- 
kind? 

A.  The  fall  brought  mankind  into  an  estate  of  sin 
and  misery. 

Q.  18.  Wherein  consists  the  sinfulness  of  that  estate 
whereinto  man  fell  ? 

A.  The  sinfulness  of  that  estate  whereinto  man  fell, 
consists  in  the  guilt  of  Adam's  first  sin,  the  want  of 
original  righteousness,  and  the  corruption  of  his  whole 
nature,  which  is  commonly  called  original  sin;  to- 
gether with  all  actual  transgressions  which  proceed 
from  it. 

Q.  19.  What  is  the  misery  of  that  estate  whereinto 
man  fell  ? 

A.  All  mankind  by  their  fall  lost  communion  with 
God,  are  under  his  wrath  and  curse,  and  so  made 
liable  to  all  the  miseries  of  this  life,  to  death  itself,  and 
to  the  pains  of  hell  for  ever. 

1* 


O  THE    SHORTER    CATECHISM. 

Q.  20.  Did  God  leave  all  mankind  to  perish  in  the 
estate  of  sin  and  misery? 

A  God,  having  out  of  his  mere  good  pleasure,  from 
all  eternity,  elected  some  to  everlasting  life,  did  enter 
into  a  covenant  of  grace,  to  deliver  them  out  of  the 
estate  of  sin  and  misery,  and  to  bring  them  into  an 
estate  of  salvation  by  a  Redeemer. 

Q.  21.  Who  is  the  Redeemer  of  God's  elect  ? 

A  The  only  Redeemer  of  God's  elect  is  the  Lord 
Jesus  Christ,  who  being  the  eternal  Son  of  God, 
became  man,  and  so  vi^as,  and  continueth  to  be,  God 
and  man,  in  two  distinct  natures,  and  one  person 
for  ever. 

Q.  22.  How  did  Christ,  being  the  Son  of  God, 
become  man? 

A  Christ,  the  Son  of  God,  became  man,  by  taking 
to  himself  a  true  body,  and  a  reasonable  soul,  being 
conceived  by  the  power  of  the  Holy  Ghost,  in  the 
womb  of  the  Virgin  Mary,  and  born  of  her,  yet 
without  sin. 

Q.  23.  What  offices  doth  Christ  execute  as  our 
Redeemer  ? 

A.  Christ,  as  our  Redeemer,  executeth  the  offices 
of  a  prophet,  of  a  priest,  and  of  a  king,  both  in  his 
estate  of  humiliation  and  exaltation. 

Q.  24.  How  doth  Christ  execute  the  office  of  a 
prophet  ? 

^.  Christ  executeth  the  office  of  a  prophet,  in  re- 
vealing to  us  by  his  word  and  Spirit,  the  will  of  God 
for  our  salvation. 

Q.  25.  How  doth  Christ  execute  the  office  of  a 
priest  ? 


THE    SHORTER    CATECHISM.  7 

A.  Christ  executeth  the  office  of  a  priest,  in  his  once 
offering  up  of  himself  a  sacrifice  to  satisfy  divine 
justice,  and  reconcile  us  to  God,  and  in  making 
continual  intercession  for  us. 

Q.  26.  How  doth  Christ  execute  the  office  of  a  king? 

A.  Christ  executeth  the  office  of  a  king,  in  subduing 
us  to  himself,  in  ruHng  and  defending  us,  and  in  re- 
straining and  conquering  all  his  and  our  enemies. 

Q.  27.  Wherein  did  Christ's  humiliation  consist  ? 

A.  Christ's  humiliation  consisted  in  his  being  born, 
and  that  in  a  low  condition  made  under  the  law, 
undergoing  the  miseries  of  this  life,  the  wrath  of  God, 
and  the  cursed  death  of  the  cross ;  in  being  buried, 
and  continuing  under  the  power  of  death  for  a  time. 

Q.  28.  Wherein  consisteth  Christ's  exaltation? 

A.  Christ's  exaltation  consisteth  in  his  rising  again 
from  the  dead  on  the  third  day,  in  ascending  up  into 
heaven,  in  sitting  at  the  right-hand  of  God  the  Father, 
and  in  coming  to  judge  the  world  at  the  last  day. 

Q.  29.  How  are  we  made  partakers  of  the  redemp- 
tion purchased  by  Christ  ? 

A.  We  are  made  partakers  of  the  redemption  pur- 
chased by  Christ  by  the  effectual  application  of  it  to 
us  by  his  Holy  Spirit. 

Q.  30.  How  doth  the  Spirit  apply  to  us  the  redemp- 
tion purchased  by  Christ  ? 

A.  The  Spirit  appheth  to  us  the  redemption  pur- 
chased by  Christ,  by  working  faith  in  us,  and  thereby 
uniting  us  to  Christ  in  our  effectual  calling. 

Q.  31.  What  is  effectual  calling  ? 

A.  Effectual  calling  is  the  work  of  God's  Spirit, 
whereby,   convincing  us    of   our    sin    and    misery, 


THE    SHORTER    CATECHISM. 


enlightening  our  minds  in  the  knowledge  of  Christ, 
and  renewing  our  wills,  he  doth  persuade  and  enable 
us  to  embrace  Jesus  Christ,  freely  offered  to  us  in  the 
gospel. 

Q.  32.  What  benefits  do  they  that  are  effectually 
called  partake  of  in  this  life  ? 

JI,  They  that  are  effectually  called  do  in  this  life 
partake  of  justification,  adoption,  and  sanctification, 
and  the  several  benefits  which,  in  this  life,  do  either 
accompany  or  flow  from  them. 

Q,  33.  What  is  justification  ? 

A,  Justification  is  an  act  of  God's  free  grace,  where- 
in he  pardoneth  all  our  sins,  and  accepteth  us  as  right- 
eous in  his  sight,  only  for  the  righteousness  of  Christ 
imputed  to  us,  and  received  by  faith  alone. 

Q.  34.  What  is  adoption? 

A.  Adoption  is  an  act  of  God's  free  grace,  whereby 
we  are  received  into  the  number,  and  have  a  right  to 
all  the  privileges  of  the  sons  of  God. 

Q.  35.  What  is  sanctification  ? 

A.  Sanctification  is  the  work  of  God's  free  grace, 
whereby  we  are  renewed  in  the  whole  man  after  the 
image  of  God,  and  are  enabled  more  and  more  to  die 
unto  sin,  and  live  unto  righteousness. 

Q.  36.  What  are  the  benefits  which  in  this  life  do 
accompany  or  flow  from  justification,  adoption,  and 
sanctification  1 

A.  The  benefits  which  in  this  life  do  accompany  or 
flow  from  justification,  adoption,  and  sanctification, 
are,  assurance  of  God's  love,  peace  of  conscience,  joy 
in  the  Holy  Ghost,  increase  of  grace,  and  persever- 
ance therein  to  the  end. 


THE    SHORTER    CATECHISM.  9 

Q.  37.  What  benefits  do  believers  receive  from 
Christ  at  their  death  ? 

A  The  souls  of  believers  are,  at  their  death,  made 
perfect  in  holiness,  and  do  immediately  pass  into 
glory;  and  their  bodies,  being  still  united  to  Christ, 
do  rest  in  their  graves  till  the  resurrection. 

Q.  38.  What  benefits  do  believers  receive  from 
Christ  at  the  resurrection  ? 

A.  At  the  resurrection,  believers,  being  raised  up  in 
glory,  shall  be  openly  acknowledged  and  acquitted  in 
the  day  of  judgment,  and  made  perfectly  blessed  in 
the  full  enjoying  of  God  to  all  eternity. 

Q.  39.  What  is  the  duty  which  God  requireth  of 
man? 

^.  The  duty  which  God  requireth  of  man,  is  obedi- 
ence to  his  revealed  will. 

Q.  40.  What  did  God  at  first  reveal  to  man  for  the 
rule  of  his  obedience  ? 

£.  The  rule  which  God  at  first  revealed  to  man,  for 
his  obedience,  was  the  moral  law. 

Q.  41.  Wherein  is  the  moral  law  summarily  com- 
prehended ? 

J.  The  moral  law  is  summarily  comprehended  in 
the  ten  commandments. 

Q.  42.  What  is  the  sum  of  the  ten  commandments  ? 

Jl.  The  sum  of  the  ten  commandments  is.  To  love 
the  Lord  our  God  with  all  our  heart,  with  all  our 
soul,  with  all  our  strength,  and  with  all  our  mind ; 
and  our  neighbour  as  ourselves. 

Q,  43.  What  is  the  preface  to  the  ten  command- 
ments ? 

A,  The  preface  to  the   ten   commandments  is  in 


10  THE    SHORTER    CATECHISM. 

these  words,  "I  am  the  Lord  thy  God,  which  have 
brought  thee  out  of  the  land  of  Egypt,  out  of  the 
house  of  bondage." 

Q.  44.  What  doth  the  preface  to  the  ten  command- 
ments teach  us  ? 

A.  The  preface  to  the  ten  commandments  teacheth 
us,  that  because  God  is  the  Lord,  and  our  God,  and  ' 
Redeemer,  therefore  we  are  bound  to  keep  all  his 
commandments. 

Q.  45.  Which  is  the  first  commandment  ? 

A.  The  first  commandment  is,  "  Thou  shalt  have  no 
other  gods  before  me." 

Q.  46.  What  is  required  in  the  first  commandment? 

A.  The  first  commandment  requireth  us  to  know 
and  acknowledge  God,  to  be  the  only  true  God,  and 
our  God ;  and  to  worship  and  glorify  him  accordingly. 

Q.  47.  What  is  forbidden  in  the  first  command- 
ment ? 

A,  The  first  commandment  forbiddeth  the  denying, 
or  not  worshipping  and  glorifying  the  true  God,  as 
God,  and  our  God ;  and  the  giving  that  worship  and 
glory  to  any  other,  which  is  due  to  him  alone. 

Q.  48.  What  are  we  specially  taught  by  these 
words,  *'  before  me,"  in  the  first  commandment  1 

A.  These  words,  "  before  me,"  in  the  first  command- 
ment, teach  us,  that  God,  who  seeth  all  things,  taketh 
notice  of,  and  is  much  displeased  with,  the  sin  of 
having  any  other  God. 

Q.  49.  Which  is  the  second  commandment  ? 

A,  The  second  commandment  is,  "  Thou  shalt  not 
make  unto  thee  any  graven  image,  or  any  likeness  of 
any  thing  that  is  in  heaven  above,  or  that  is  in  the 


THE    SHORTEFw    CATECHISM.  11 

earth  beneath,  or  that  is  in  the  water  under  the  earth: 
thou  shalt  not  bow  down  thyself  to  them,  nor  serve 
them;  for  I  the  Lord  thy  God  am  a  jealous  God,  visit- 
ing the  iniquity  of  the  fathers  upon  the  children,  unto 
the  third  and  fourth  generation  of  them  that  hate  me : 
and  showing  mercy  unto  thousands  of  them  that  love 
me,  and  keep  my  commandments." 

Q.  50.  What  is  required  in  the  second  command- 
ment ? 

A.  The  second  commandment  requireth  the  receiv- 
ing, observing,  and  keeping  pure  and  entire,  all  such 
religious  worship  and  ordinances,  as  God  hath  ap- 
pointed in  his  word. 

Q.  51.  What  is  forbidden  in  the  second  command- 
ment? 

A.  The  second  commandment  forbiddeth  the  wor- 
shipping of  God  by  images,  or  any  other  way  not 
appointed  in  his  word. 

Q.  52.  What  are  the  reasons  annexed  to  the  second 
commandment? 

A.  The  reasons  annexed  to  the  second  command- 
men  are,  God's  sovereignty  over  us,  his  propriety  in 
us,  and  the  zeal  he  hath  to  his  own  worship. 

Q.  53.  Which  is  the  third  commandment  ? 

£.  The  third  commandment  is,  "  Thou  shalt  not 
take  the  name  of  the  Lord  thy  God  in  vain :  for  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name 
in  vain. 

Q.  54.  What  is  required  in  the  third  commandment? 

A.  The  third  commandment  requireth  the  holy  and 
reverent  use  of  God's  names,  titles,  attributes,  ordi- 
nances, word,  and  works. 


12  THE    SHORTER    CATECHISM. 

Q,  55.  What  is  forbidden  in  the  third  command- 
ment? 

J.  The  third  commandment  forbiddeth  all  profan- 
ing or  abusing  of  any  thing  whereby  God  maketh 
himself  known. 

Q.  56.  What  is  the  reason  annexed  to  the  third 
commandment  ? 

A  The  reason  annexed  to  the  third  commandment 
is,  that  however  the  breakers  of  this  commandment 
may  escape  punishment  from  men,  yet  the  Lord  our 
God  will  not  suffer  them  to  escape  his  righteous 
judgment. 

Q.  57.  Which  is  the  fourth  commandment  ? 

A  The  fourth  commandment  is,  "Remember  the 
Sabbath-day  to  keep  it  holy.  Six  days  shalt  thou 
labour  and  do  all  thy  work:  but  the  seventh  day  is 
the  Sabbath  of  the  Lord  thy  God :  in  it  thou  shalt  not 
do  any  work,  thou,  nor  thy  son,  nor  thy  daughter, 
thy  man-servant,  nor  thy  maid-servant,  nor  thy  cat- 
tle, nor  thy  stranger  that  is  within  thy  gates ;  for  in 
six  days  the  Lord  made  heaven  and  earth,  the  sea, 
and  all  that  in  them  is,  and  rested  the  seventh  day: 
wherefore  the  Lord  blessed  the  Sabbath-day  and 
hallowed  it." 

Q.  58.  What  is  required  in  the  fourth  command- 
ment? 

A  The  fourth  commandment  requireth  the  keeping 
holy  to  God,  such  set  times  as  he  hath  appointed  in 
his  word ;  expressly  one  whole  day  in  seven,  to  be  a 
holy  Sabbath  to  himself. 

Q.  59.  Which  day  of  the  seven  hath  God  appointed 
to  be  the  weekly  Sabbath  ? 


THE    SHORTER    CATECHISM.  13 

A.  From  the  beginning  of  the  world  to  the  resur- 
rection of  Christ,  God  appointed  the  seventh  day  of 
the  week  to  be  the  weekly  Sabbath ;  and  the  first  day 
of  the  week,  ever  since,  to  continue  to  the  end  of  the 
world,  which  is  the  Christian  Sabbath. 

Q.  60.  How  is  the  Sabbath  to  be  sanctified  ? 

A.  The  Sabbath  is  to  be  sanctified  by  a  holy  resting 
all  that  day,  even  from  such  worldly  employments  and 
recreations  as  are  lawful  on  other  days  ;  and  spending 
the  whole  time  in  the  public  and  private  exercises  of 
God's  worship,  except  so  much  as  is  to  be  taken  up 
in  the  works  of  necessity  and  mercy. 

Q.  61.  What  is  forbidden  in  the  fourth  command- 
ment? 

A.  The  fourth  commandment  forbiddeth  the  omis- 
sion, or  careless  performance,  of  the  duties  required, 
and  the  profaning  the  day  by  idleness,  or  doing  that 
which  is  in  itself  sinful,  or  by  unnecessary  thoughts, 
words,  or  works,  about  our  worldly  employments  or 
recreations. 

Q.  62.  What  are  the  reasons  annexed  to  the  fourth 
commandment  ? 

A,  The  reasons  annexed  to  the  fourth  command- 
ment are,  God's  allowing  us  six  days  of  the  week  for 
our  own  employments,  his  challenging  a  special  pro- 
priety in  the  seventh,  his  own  example,  and  his  bless- 
ing the  Sabbath-day. 

Q.  63.  Which  is  the  fifth  commandment  ? 

A.  The  fifth  commandment  is,  "  Honour  thy  father 
and  thy  mother,  that  thy  days  may  be  long  upon  the 
land  which  the  Lord  thy  God  giveth  thee." 

Q.  64.  What  is  required  in  the  fifth  commandment? 
2 


14  THE    SHORTER    CATECHISM. 

A.  The  fifth  commandment  requireth  the  preserving 
the  honour,  and  performing  the  duties,  belonging  to 
every  one  in  their  several  places  and  relations,  as 
superiors,  inferiors,  or  equals. 

Q.  65.  What  is  forbidden  in  the  fifth  command- 
ment? 

A.  The  fifth  commandment  forbiddeth  the  neglect- 
ing of,  or  doing  any  thing  against,  the  honour  and 
duty  which  belongeth  to  every  one  in  their  several 
places  and  relations. 

Q.  66.  What  is  the  reason  annexed  to  the  fifth 
commandment  ? 

A.  The  reason  annexed  to  the  fifth  commandment 
is  a  promise  of  long  life  and  prosperity,  (as  far  as  it 
shall  serve  for  God's  glory,  and  their  own  good,)  to  all 
such  as  keep  this  commandment. 

Q.  67.  Which  is  the  sixth  commandment  ? 

A.  The  sixth  commandment  is,  **  Thou  shalt  not 
kill." 

Q.  68.  What  is  required  in  the  sixth  command- 
ment? 

A.  The  sixth  commandment  requireth  all  lawful 
endeavours  to  preserve  our  own  life,  and  the  life  of 
others. 

Q.  69.  What  is  forbidden  in  the  sixth  command- 
ment? 

A,  The  sixth  commandment  forbiddeth  the  taking 
away  of  our  own  life,  or  the  life  of  our  neighbour 
unjustly,  or  whatsoever  tendeth  thereunto. 

Q.  70.  Which  is  the  seventh  commandment? 

A.  The  seventh  commandment  is,  "  Thou  shalt  not 
commit  adultery." 


THE    SHORTER    CATECHISM.  15 

Q.  71.  What  is  required  in  the  seventh  command- 
ment? 

A,  The  seventh  commandment  requireth  the  pre- 
servation of  our  own  and  our  neighbour's  chastity,  in 
heart,  speech,  and  behaviour. 

Q.  72.  What  is  forbidden  in  the  seventh  command- 
ment? 

A.  The  seventh  commandment  forbiddeth  all  un- 
chaste thoughts,  v^^ords,  and  actions. 

Q.  73.  Which  is  the  eighth  commandment  ? 

A.  The  eighth  commandment  is,  "  Thou  shalt  not 
steal." 

Q.  74.  What  is  required  in  the  eighth  command- 
ment ? 

A»  The  eighth  commandment  requireth  the  lawful 
procuring  and  furthering  the  wealth  and  outward 
estate  of  ourselves  and  others. 

Q.  75.  What  is  forbidden  in  the  eighth  command- 
ment? 

A.  The  eighth  commandment  forbiddeth  whatso- 
ever doth,  or  may,  unjustly  hinder  our  own,  or  our 
neighbour's  wealth  or  outward  estate. 

Q.  76.  Which  is  the  ninth  commandment  ? 

A.  The  ninth  commandment  is,  "  Thou  shalt  not 
bear  false  witness  against  thy  neighbour." 

Q.  77.  What  is  required  in  the  ninth  commandment? 

A.  The  ninth  commandment  requireth  the  maintain- 
ing and  promoting  of  truth  between  man  and  man, 
and  of  our  own  and  our  neighbour's  good  name, 
especially  in  witness-bearing. 

Q.  78.  What  is  forbidden  in  the  ninth  command- 
ment ? 


16  THE    SHORTER    CATECHISM. 

A.  The  ninth  commandment  forbiddeth  whatsoever 
is  prejudicial  to  truth,  or  injurious  to  our  own,  or  our 
neighbours  good  name. 

Q.  79.  Which  is  the  tenth  commandment? 

A.  The  tenth  commandment  is,  *'  Thou  shalt  not 
covet  thy  neighbour's  house,  thou  shalt  not  covet  thy 
neighbour's  wife,  nor  his  man-servant,  nor  his  maid- 
servant, nor  his  ox,  nor  his  ass,  nor  any  thing  that  is 
thy  neighbour's." 

Q.  80.  What  is  required  in  the  tenth  command- 
ment? 

A,  The  tenth  commandment  requireth  full  content- 
ment with  our  own  condition,  with  a  right  and  charit- 
able frame  of  spirit  toward  our  neighbour,  and  all 
that  is  his. 

Q.  81.  What  is  forbidden  in  the  tenth  command- 
ment? 

A.  The  tenth  commandment  forbiddeth  all  discon- 
tentment with  our  own  estate,  envying  or  grieving  at 
the  good  of  our  neighbour,  and  all  inordinate  motions 
or  affections  to  any  thing  that  is  his. 

Q.  82.  Is  any  man  able  perfectly  to  keep  the  com- 
mandments of  God? 

A.  No  mere  man,  since  the  fall,  is  able,  in  this  life, 
perfectly  to  keep  the  commandments  of  God ;  but  doth 
daily  break  them,  in  thought,  word,  and  deed. 

Q.  83.  Are  all  transgressions  of  the  law  equally 
heinous  ? 

A.  Some  sins  in  themselves,  and  by  reason  of  seve- 
ral aggravations,  are  more  heinous  in  the  sight  of  God 
than  others. 

Q.  84.  What  doth  every  sin  deserve  ? 


THE    SHORTER    CATECHISM.  17 

A.  Every  sm  deserveth  God's  wrath  and  curse, 
both  in  this  life  and  that  which  is  to  come. 

Q.  85.  What  doth  God  require  of  us,  that  we  may 
escape  his  wrath  and  curse,  due  to  us  for  sin  1 

A.  To  escape  the  wrath  and  curse  of  God,  due  to 
us  for  sin,  God  requireth  of  us  faith  in  Jesus  Christ, 
repentance  unto  Hfe,  with  the  dihgent  use  of  all  the 
outward  means  whereby  Christ  communicateth  to  us 
the  benefits  of  redemption. 

Q.  86.  What  is  faith  in  Jesus  Christ? 

A.  Faith  in  Jesus  Christ  is  a  saving  grace,  whereby 
we  receive  and  rest  upon  him  alone  for  salvation,  as 
he  is  offered  to  us  in  the  gospel. 

Q,  87.  What  is  repentance  unto  life  1 

A.  Repentance  unto  hfe  is  a  saving  grace  whereby, 
a  sinner,  out  of  a  true  sense  of  his  sin,  and  apprehen- 
sion of  the  mercy  of  God  in  Christ,  doth,  with  grief 
and  hatred  of  his  sin,  turn  from  it  unto  God,  with  full 
purpose  of,  and  endeavour  after,  new  obedience. 

Q.  88.  What  are  the  outward  and  ordinary  means 
whereby  Christ  communicateth  to  us  the  benefits  of 
redemption? 

A.  The  outward  and  ordinary  means  whereby 
Christ  communicateth  to  us  the  benefits  of  redemp- 
tion, are  his  ordinances,  especially  the  word,  sacra- 
ments, and  prayer;  all  which  are  made  effectual  to 
the  elect  for  salvation. 

Q.  89.  How  is  the  word  made  effectual  to  salva- 
tion? 

A.  The  Spirit  of  God  maketh  the  reading,  but 
especially  the  preaching  of  the  word,  an  effectual 
means  of  convincing  and  converting  sinners,  and  of 

2* 


18  THE    SHORTER   CATECHISM. 

building  them  up  in  holiness  and  connfort  through 
faith  unto  salvation. 

Q.  90.  How  is  the  word  to  be  read  and  heard,  that 
it  may  become  effectual  to  salvation  ? 

A  That  the  word  may  become  effectual  to  salvation, 
we  must  attend  thereunto  with  diligence,  preparation, 
and  prayer;  receive  it  with  faith  and  love,  lay  it  up  in 
our  hearts,  and  practise  it  in  our  lives. 

Q.  91.  How  do  the  sacraments  become  effectual 
means  of  salvation  ? 

A.  The  sacraments  become  effectual  means  of  sal- 
vation, not  from  any  virtue  in  them,  or  in  him  that 
doth  administer  them,  but  only  by  the  blessing  of 
Christ,  and  the  working  of  his  Spirit  in  them,  that  by 
faith  receive  them. 

Q.  92.  What  is  a  sacrament  ? 

Jl.  A  sacrament  is  a  holy  ordinance  instituted  by 
Christ;  wherein,  by  sensible  signs,  Christ  and  the 
benefits'*  of  the  new  covenant  are  represented,  sealed, 
and  applied  to  believers. 

Q.  93.  Which  are  the  sacraments  of  the  New  Tes- 
tament ? 

A.  The  sacraments  of  the  New  Testament  are  bap- 
tism and  the  Lord's  Supper. 

Q.  94.  What  is  baptism  ? 

A  Baptism  is  a  sacrament,  wherein  the  washing 
with  water,  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,  doth  signify  and  seal 
our  ingrafting  into  Christ,  and  partaking  of  the  bene- 
fits of  the  covenant  of  grace,  and  our  engagement  to 
be  the  Lord's. 

Q.  95.  To  whom  is  baptism  to  be  administered? 


THE    SHORTEPw    CATECHISM.  19 

A.  Baptism  is  not  to  be  administered  to  any  that 
are  out  of  the  visible  church,  till  they  profess  their 
faith  in  Christ,  and  obedience  to  him:  but  the  infants 
of  such  as  are  members  of  the  visible  church,  are  to 
be  baptized. 

Q.  96.  What  is  the  Lord's  Supper? 

A.  The  Lord's  Supper  is  a  sacrament,  vt^herein,  by 
giving  and  receiving  bread  and  wine,  according  to 
Christ's  appointment,  his  death  is  showed  forth,  and 
the  worthy  receivers  are,  not  after  a  corporal  and 
carnal  manner,  but  by  faith,  made  partakers  of  his 
body  and  blood,  with  all  his  benefits,  to  their  spiritual 
nourishment  and  growth  in  grace. 

Q.  97.  What  is  required  to  the  worthy  receiving 
of  the  Lord's  Supper  ? 

A,  It  is  required  of  them  that  would  worthily  par- 
take of  the  Lord's  Supper,  that  they  examine  them- 
selves, of  their  knowledge  to  discern  the  Lord's  body, 
of  their  faith  to  feed  upon  him,  of  their  repentance, 
love,  and  new  obedience;  lest  coming  unworthily, 
they  eat  and  drink  judgment  to  themselves. 

Q.  98.  What  is  prayer? 

A.  Prayer  is  an  offering  up  of  our  desires  unto  God 
for  things  agreeable  to  his  will,  in  the  name  of  Christ, 
with  confession  of  our  sins,  and  thankful  acknowledg- 
ment of  his  mercies. 

Q.  99.  What  rule  hath  God  given  for  our  direction 
in  prayer  ? 

A,  The  whole  word  of  God  is  of  use  to  direct  us 
in  prayer,  but  the  special  rule  of  direction  is  that  form 
of  prayer  which  Christ  taught  his  disciples,  commonly 
called  *'  The  Lord's  Prayer." 


20  THE    SIIORTEPw    CATECHISM. 

Q.  100.  What  doth  the  preface  of  the  Lord's  prayer 
teach  us  ? 

A.  The  preface  of  the  Lord's  prayer,  which  is, 
"  Our  Father  which  art  in  heaven,"  teacheth  us  to 
draw  near  to  God  with  all  holy  reverence  and  confi- 
dence, as  children  to  a  father,  able  and  ready  to  help 
us ;  and  that  we  should  pray  with  and  for  others. 

Q.  lOL  What  do  we  pray  for  in  the  first  petition? 

A.  In  the  first  petition  which  is,  "  Hallowed  be  thy 
name,"  we  pray  that  God  would  enable  us  and  others 
to  glorify  him  in  all  that  whereby  he  maketh  himself 
known,  and  that  he  would  dispose  all  things  to  his 
own  glory. 

Q.  102.  What  do  we  pray  for  in  the  second  peti- 
tion? 

A  In  the  second  petition,  which  is,  "  Thy  kingdom 
come,"  we  pray  that  Satan's  kingdom  may  be  destroy- 
ed, and  that  the  kingdom  of  grace  may  be  advanced, 
ourselves  and  others  brought  into  it,  and  kept  in  it, 
and  that  the  kingdom  of  glory  may  be  hastened. 

Q.  103.  What  do  we  pray  for  in  the  third  petition? 

A.  In  the  third  petition,  which  is,  "  Thy  will  be 
done  in  earth  as  it  is  in  heaven,"  we  pray  that  God 
by  his  grace  would  make  us  able  and  willing  to  know, 
obey,  and  submit  to  his  will  in  all  things,  as  the  angels 
do  in  heaven. 

Q.  104.  What  do  we  pray  for  in  the  fourth  petition? 

A.  In  the  fourth  petition,  which  is,  "  Give  us  this 
day  our  daily  bread,"  we  pray  that  of  God's  free  gift 
we  may  receive  a  competent  portion  of  the  good  things 
of  this  life,  and  enjoy  his  blessing  with  them. 

Q.  105.  What  do  we  pray  for  in  the  fifth  petition? 


THE    SHORTER    CATECHISM.  21 

A.  In  the  fifth  petition,  which  is,  "  And  forgive  us 
our  debts,  as  we  forgive  our  debtors,"  we  pray  that 
God,  for  Christ's  sake,  would  freely  pardon  all  our 
sins;  which  we  are  the  rather  encouraged  to  ask, 
because  by  his  grace  we  are  enabled  from  the  heart 
to  forgive  others. 

Q.  106.  What  do  we  pray  for  in  the  sixth  petition? 

A.  In  the  sixth  petition,  which  is,  "  And  lead  us  not 
into  temptation,  but  deliver  us  from  evil,"  we  pray 
that  God  would  either  keep  us  from  being  tempted  to 
sin,  or  support  and  deliver  us  when  we  are  tempted. 

Q.  107.  What  doth  the  conclusion  of  the  Lord's 
prayer  teach  us  ? 

A,  The  conclusion  of  the  Lord's  prayer,  which  is, 
"  For  thine  is  the  kingdom,  and  the  power,  and  the 
glory  for  ever,  Amen,"  teacheth  us  to  take  our  en- 
couragement in  prayer  from  God  only,  and  in  our 
prayers  to  praise  him,  ascribing  kingdom,  power,  and 
glory  to  him;  and  in  testimony  of  our  desire  and 
assurance  to  be  heard,  we  say,  Amen. 


PART    IV 


A   SELECTION 


PSALMS    AND    HYMNS 


'  h 


PART    IV 


A  SELECTION  OF  PSALMS  AND  HYMNS. 


Public  Worship.     L.  M. 

How  pleasant,  how  divinely  fair, 
O  Lord  of  hosts,  thy  dwellings  are ; 
With  long  desire  my  spirit  faints, 
To  meet  th'  assemblies  of  thy  saints. 

2  My  flesh  would  rest  in  thine  abode ; 
My  panting  heart  cries  out  for  God ; 
My  God !  my  King  !  why  should  I  be 
So  far  from  all  my  joys  and  thee  ! 

3  The  sparrow  chooses  where  to  rest. 
And  for  her  young  provides  her  nest ; 
But  will  my  God  to  sparrows  grant 
That  pleasure  which  his  children  want  ? 

4  Blest  are  the  saints  who  sit  on  high, 
Around  thy  throne  above  the  sky; 
Thy  brightest  glories  shine  above, 
And  all  their  work  is  praise  and  love. 

5  Blest  are  the  saints  who  find  a  place 
Within  the  temple  of  thy  grace  ; 
There  they  behold  thy  gentler  rays, 
And  seek  thy  face,  and  learn  thy  praise. 

3 


A    SELECTION    OF 


6  Blest  are  the  men  whose  hearts  are  set 
To  find  the  way  to  Zion's  gate ; 

God  is  their  strength ;  and  through  the  road, 
They  lean  upon  their  helper,  God. 

7  Cheerful  they  walk  with  growing  strength, 
Till  all  shall  meet  in  heaven  at  length ; 
Till  all  before  thy  face  appear, 

And  join  in  nobler  worship  there. 


The  Gospel     C.  M. 

Blest  are  the  souls  who  hear  and  know 
The  gospel's  joyful  sound ; 

Peace  shall  attend  the  path  they  go, 
And  light  their  steps  surround. 

2  Their  joy  shall  bear  their  spirits  up, 

Through  their  Reedemer's  name  ; 
His  righteousness  exalts  their  hope. 
And  fills  their  foes  with  shame. 

3  The  Lord,  our  glory  and  defence, 

Strength  and  salvation  gives ; 
Israel,  thy  king  for  ever  reigns. 
Thy  God  for  ever  lives. 


Grace  and  Glory.    L.  M. 

Th'  Almighty  reigns,  exalted  high. 
O'er  all  the  earth,  o'er  all  the  sky; 
Though  clouds  and  darkness  veil  his  ^eei, 
His  dwelling  is  the  mercy-seat. 


PSALMS    AND    HYMNS. 

2  O  ye  that  love  his  holy  name, 
Hate  every  work  of  sin  and  shame  ; 
He  guards  the  souls  of  all  his  friends, 
And  from  the  snares  of  hell  defends. 

3  Immortal  light,  and  joys  unknown 
Are  for  the  saints  iu  darkness  sown ; 
Those  glorious  seeds  shall  spring  and  rise, 
And  the  bright  harvest  bless  our  eyes. 

4  Rejoice,  ye  righteous,  and  record 
The  sacred  honours  of  the  Lord  ; 
None  but  the  soul  that  feels  his  grace 
Can  triumph  in  his  holiness. 


A  Song  of  Praise.     L.  M. 
Ye  nations  round  the  earth,  rejoice 
Before  the  Lord,  your  sovereign  King  ; 
Serve  him  with  cheerful  heart  and  voice, 
With  all  your  tongues  his  glory  sing. 

2  The  Lord  is  God;  'tis  he  alone 
Doth  life,  and  breath,  and  being  give ; 
We  are  his  work,  and  not  our  own  ; 
The  sheep  that  on  his  pastures  live. 

3  Enter  his  gates  with  songs  of  joy, 
With  praises  to  his  courts  repair ; 
And  make  it  your  divine  employ 

To  pay  your  thanks  and  honours  there. 

4  The  Lord  is  good,  the  Lord  is  kind; 
Great  is  his  grace,  his  mercy  sure ; 
And  the  whole  race  of  man  shall  find 
His  truth  from  age  to  age  endure. 

1* 


A    SELECTION    OF 

The  Perfections  of  God.     C.  M. 

Great  is  the  Lord ;  his  works  of  might 
Demand  our  noblest  songs ; 

Let  his  assembled  saints  unite 
Their  harmony  of  tongues. 

2  Great  is  the  mercy  of  the  Lord, 

He  gives  his  children  food ; 
And,  ever  mindful  of  his  word, 
He  makes  his  promise  good. 

3  His  Son,  the  great  Redeemer,  came 

To  seal  his  covenant  sure ; 

Holy  and  reverend  is  his  name, 

His  ways  are  just  and  pure. 

4  They  that  would  grow  divinely  wise, 

Must  with  his  fear  begin ; 
Our  fairest  proof  of  knowledge  lies 
In  hating  every  sin. 


Salvation  hy  Christ.     S.  M. 

See  what  a  living  stone 

The  builders  did  refuse  : 
Yet  God  hath  built  his  Church  thereon 

In  spite  of  envious  Jews. 

2  The  scribe  and  angry  priest 
Reject  thine  only  Son  ; 
Yet  on  this  Rock  shall  Zion  rest, 
As  the  chief  corner-stone. 


PSALMS    AND    HYMNS. 

3  The  work,  O  Lord,  is  thine, 

And  wondrous  in  our  eyes : 
This  day  declares  it  all  divine, 
This  day  did  Jesus  rise. 

4  This  is  the  glorious  day 

That  our  Redeemer  made ; 
Let  us  rejoice,  and  sing,  and  pray; 
Let  all  the  church  be  glad. 

5  Hosanna  to  the  King 

Of  David's  royal  blood  : 
Bless  him,  ye  saints ;  he  comes  to  bring 
Salvation  from  your  God. 

6  We  bless  thy  holy  word, 

Which  all  this  grace  displays; 
And  offer  on  thine  altar.  Lord, 
Our  sacrifice  of  praise. 


Providence.     C.  M. 

God  moves  in  a  mysterious  way. 
His  wonders  to  perform ; 

He  plants  his  footsteps  in  the  sea, 
And  rides  upon  the  storm. 

2  Deep  in  unfathomable  mines 
Of  never  failing  skill, 
He  treasures  up  his  bright  designs. 
And  works  his  sovereign  will. 


A    SELECTION    OF 

3  Ye  fearful  saints,  fresh  courage  take ; 

The  clouds  ye  so  much  dread 
Are  big  with  mercy,  and  shall  break 
In  blessings  on  your  head. 

4  Judge  not  the  Lord  by  feeble  sense, 

But  trust  Him  for  his  grace ; 
Behind  a  frowning  providence, 
He  hides  a  smiling  face. 

5  His  purposes  will  ripen  fast, 

Unfolding  every  hour : 
The  bud  may  have  a  bitter  taste, 
But  sweet  will  be  the  flower. 

6  Blind  unbelief  is  sure  to  err, 

And  scan  his  work  in  vain  ; 
God  is  his  own  interpreter. 
And  He  will  make  it  plain. 


8  Invitation.     C.  M. 

Let  every  mortal  ear  attend, 
And  every  heart  rejoice ; 

The  trumpet  of  the  gospel  sounds. 
With  an  inviting  voice. 

2  Ho  !  all  ye  hungry,  starving  souls. 
That  feed  upon  the  wind, 
And  vainly  strive  with  earthly  toys 
'      To  fill  an  empty  mind : 


PSALMS    AND    HYMNS. 

3  Eternal  wisdom  has  prepared 

A  soul-reviving  feast, 
And  bids  your  longing  appetites, 
The  rich  provision  taste. 

4  Ho  !  ye  that  pant  for  living  streams, 

And  pine  away  and  die  : 
Here  you  may  quench  your  raging  thirst. 
With  springs  that  never  dry. 

5  Rivers  of  love  and  mercy  here 

In  a  rich  ocean  join  ; 
Salvation  in  abundance  flows. 
Like  floods  of  milk  and  wine. 

6  Ye  perishing  and  naked  poor. 

Who  work  with  mighty  pain. 
To  weave  a  garment  of  your  own, 
That  will  not  hide  your  sin  ; 

7  Come  naked,  and  adorn  your  souls 

In  robes  prepared  by  God, 
Wrought  by  the  labours  of  his  Son, 
And  dyed  in  his  own  blood. 

8  Great  God,  the  treasures  of  thy  love 

Are  everlasting  mines. 
Deep  as  our  helpless  miseries  are. 
And  boundless  as  our  sins. 

9  The  happy  gates  of  gospel  grace 

Stand  open  night  and  day 
Lord,  we  are  come  to  seek  supplies, 
And  drive  our  wants  awav. 


10  A    SELECTION    OF 

9      Come  and  Welcome.     8s,  7s,  &  4s. 

Come,  ye  sinners,  poor  and  wretched, 
Weak  and  wounded,  sick  and  sore ; 

Jesus  ready  stands  to  save  you. 
Full  of  pity,  love  and  power: 

He  is  able. 
He  is  willing ;  doubt  no  more. 

2  Ho !  ye  needy,  come  and  welcome, 

God's  free  bounty  glorify ; 
True  belief  and  true  repentance. 
Every  grace  that  brings  us  nigh, 

Without  money, 
Come  to  Jesus  Christ  and  buy. 

3  Let  not  conscience  make  you  linger. 

Nor  of  fitness  fondly  dream  ; 
All  the  fitness  He  requireth. 
Is  to  feel  your  need  of  Him ; 

This  He  gives  you ; 
'Tis  the  Spirit's  rising  beam. 

4  Come,  ye  weary,  heavy  laden. 

Lost  and  ruined  by  the  fall : 

If  you  tarry,  till  you're  better. 

You  will  never  come  at  all. 

Not  the  righteous. 
Sinners  Jesus  came  to  call. 

5  Agonizing  in  the  garden, 

Lo  !  your  Maker  prostrate  lies  ; 
On  the  bloody  tree  behold  Him ; 
Hear  Him  cry,  before  He  dies ; 


PSALMS    AND    HYMNS.  H 

"  It  is  finished  !"  • 

Sinner,  will  not  this  suffice  ? 

6  Lo  !  the  incarnate  God  ascended, 

Pleads  the  merits  of  his  blood ; 
Venture  on  Him,  venture  wholly. 
Let  no  other  trust  intrude ; 

None  but  Jesus 
Can  do  helpless  sinners  good. 

7  Saints  and  angels,  joined  in  concert, 

Sing  the  praises  of  the  Lamb ; 

While  the  blissful  seats  of  heaven 

Sweetly  echo  with  his  name  ; 

Hallelujah ! 
Sinners  here  may  sing  the  same. 


10  Praise  to  God.     L.  M. 

All  people  that  on  earth  do  dwell, 
Sing  to  the  Lord  with  cheerful  voice : 
Him  serve  with  mirth,  his  praise  forth  tell; 
Come  ye  before  Him  and  rejoice. 

2  Know  that  the  Lord  is  God  indeed. 
Without  our  aid  He  did  us  make : 
We  are  his  flock.  He  doth  us  feed, 
And  for  his  sheep  He  doth  us  take. 

3  O  !  enter  then  his  gates  with  praise. 
Approach  with  joy  his  courts  unto  ; 
Praise,  laud  and  bless  his  name  always, 
For  it  is  seemly  so  to  do. 


12  A    SELECTION   OF 

#  Because  the  Lord  our  God  is  good, 
His  mercy  is  for  ever  sure : 
His  truth  at  all  times  firmly  stood, 
And  shall  from  age  to  age  endure. 


11  Salvation.    C.  M. 

Salvation  !  O  the  joyful  sound  ! 

'Tis  pleasure  to  our  ears  ; 
A  sovereign  balm  for  every  wound, 
A  cordial  for  our  fears. 

2  Buried  in  sorrow  and  in  sin. 

At  hell's  dark  door  we  lay; 
But  we  arise  by  grace  divine, 
To  see  a  heavenly  day. 

3  Salvation  !  let  the  echo  fly 

The  spacious  earth  around ; 
While  all  the  armies  of  the  sky 
Conspire  to  raise  the  sound. 


12  Fraijer  for  Grace.     L.  M. 

Come,  gracious  Lord,  descend  and  dwell, 
By  faith  and  love  in  every  breast ; 
Then  shall  we  know,  and  taste  and  feel 
The  joys  that  cannot  be  expressed. 

2  Come,  fill  our  hearts  with  inward  strength. 
Make  our  enlarged  souls  possess, 
And  learn  the  height,  and  breadth,  and  length 
Of  thine  immeasurable  grace. 


PSALMS    AND    HYMNS.  13 


3  Now,  to  the  God  whose  power  can  do 
More  than  our  thoughts  or  wishes  know, 
Be  everlasting  honours  done. 
By  all  the  church,  through  Christ  his  Son. 


13  Before  Sermon. 

Lord,  we  come  before  thee  now, 
At  thy  feet  we  humbly  bow; 
O  !  do  not  our  suit  disdain  ; 
Shall  we  seek  thee.  Lord,  in  vain  ? 

2  Lord,  on  thee  our  souls  depend ; 
In  compassion,  now  descend  ; 

Fill  our  hearts  with  thy  rich  grace; 
Tune  our  lips  to  sing  thy  praise. 

3  In  thine  own  appointed  way, 
Now  we  seek  thee,  here  we  stay; 
Lord,  we  know  not  how  to  go. 
Till  a  blessing  thou  bestow. 

4  Send  some  message  from  thy  word. 
That  may  joy  and  peace  afford ; 
Let  thy  Spirit  now  impart 

Full  salvation  to  each  heart. 

5  Comfort  those  who  weep  and  mourn, 
Let  the  time  of  joy  return ; 

Those  who  are  cast  down,  lift  up, 
Make  them  strong  in  faith  and  hope. 

6  Grant  that  all  may  seek  and  find 
Thee  a  God  supremely  kind  : 
Heal  the  sick,  the  captive  free ; 
Let  us  all  rejoice  in  thee.    - 

2 


14  A    SELECTION    OF 

14  Before  Sermon.     L.  M. 

Thy  presence,  gracious  God,  afford 
Prepare  us  to  receive  thy  word ; 
Now  let  thy  voice  engage  our  ear, 
And  faith  be  mixed  with  what  we  hear. 

2  Distracting  thoughts  and  cares  remove. 
And  fix  our  hearts  and  hopes  above ; 
With  food  divine  may  we  be  fed, 

And  satisfied  with  living  bread. 

3  To  us  thy  sacred  word  apply. 
With  sovereign  power  and  energy; 
And  may  we  in  true  faith  and  fear, 
Reduce  to  practice  what  we  hear. 


15      Before  or  After  Sermon.     CM. 

Almighty  God,  thy  word  is  cast, 
Like  seed  into  the  ground ; 

Now  let  the  dew  of  heaven  descend, 
And  righteous  fruits  abound. 

2  Let  not  the  foe  of  Christ  and  man 

This  holy  seed  remove  ; 
But  give  it  root  in  every  heart. 
To  bring  forth  fruits  of  love. 

3  Let  not  the  world's  deceitful  cares 

The  rising  plant  destroy; 
But  let  it  yield,  a  hundred-fold, 
The  fruits  of  peace  and  joy, 


PSALMS    AND    HYMNS.  15 

4  Oft  as  the  precious  seed  is  sown, 
Thy  quickening  grace  bestow, 
That  all,  whose  souls  the  truth  receive, 
Its  saving  power  may  know. 


16  Close  of  Worship.     L.  M. 

Dismiss  us  with  thy  blessing,  Lord, 
Help  us  to  feed  upon  thy  word ; 
All  that  has  been  amiss  forgive, 
And  let  thy  truth  within  us  live. 
2  Though  we  are  guilty,  thou  art  good ; 
Wash  all  our  works  in  Jesus'  blood  : 
Give  every  fettered  soul  release, 
And  bid  us  all  depart  in  peace. 


17         Love  of  the  Scripture.    C.  M. 
O  how  I  love  thy  holy  law ! 

'Tis  daily  my  delight  : 
And  thence  my  meditations  draw 
Divine  advice  by  night. 

2  My  waking  eyes  prevent  the  day 

To  meditate  thy  word : 
My  soul  with  longing  melts  away, 
To  hear  thy  gospel,  Lord. 

3  Thy  heavenly  words  my  heart  engage, 

And  well  employ  my  tongue. 
And  in  my  tiresome  pilgrimage 
Yield  me  a  heavenly  song. 


16  A    SELECTION    OF 

4  Am  I  a  stranger,  or  at  home, 

'Tis  my  perpetual  feast ; 
Not  honey  dropping  from  the  comb 
So  much  allures  the  taste. 

5  No  treasures  so  enrich  the  mind ; 

Nor  shall  thy  word  be  sold 

For  loads  of  silver  well  refined. 

Nor  heaps  of  choicest  gold. 

6  When  nature  sinks,  and  spirits  droop, 

Thy  promises  of  grace 
Are  pillars  to  support  my  hope, 
And  there  I  write  thy  praise. 


18  Greatness  of  God.     C.  M. 

Great  God  !  how  infinite  art  thou  ! 

What  worthless  w^orms  are  we  ! 
Let  the  whole  race  of  creatures  bow, 

And  pay  their  praise  to  thee. 

2  Thy  throne  eternal  ages  stood, 

Ere  seas  or  stars  were  made ; 
Thou  art  the  ever  living  God, 
Were  all  the  nations  dead. 

3  Eternity,  with  all  its  years, 

Stands  present  in  thy  view ; 
To  thee,  there's  nothing  old  appears ; 
Great  God  !  there's  nothing  new. 


rSALMS    AND    HYMNS.  17 

Our  lives  through  various  scenes  are  drawn, 

And  vexed  with  trifling  cares, 
While  thine  eternal  thought  moves  on 

Thine  undisturbed  affairs. 
Great  God  !  how  infinite  art  thou  ! 

What  worthless  worms  are  we  ! 
Let  the  whole  race  of  creatures  bow, 

And  pay  their  praise  to  thee. 


19         The  Holy  Trinity.     6s  &  4s. 
Come,  thou  Almighty  King, 
Help  us  thy  name  to  sing, 
Help  us  to  praise. 

Father  all  glorious. 
O'er  all  victorious. 
Come,  and  reign  over  us, 
Ancient  of  days. 

2  Jesus  our  Lord,  arise, 
Scatter  our  enemies, 

And  make  them  fall. 

Let  thine  Almighty  aid 
Our  sure  defence  be  made  ; 
Our  souls  on  thee  be  staid  ; 

Lord,  hear  our  call. 

3  Come,  thou  incarnate  Word, 
Gird  on  thy  mighty  sword  ; 

Our  prayer  attend. 

Come,  and  thy  people  bless, 
And  give  thy  word  success  ; 
Spirit  of  holiness, 

On  us  descend. 

2* 


18  A    SELECTION    OF 

4  Come,  Holy  Comforter, 
Thy  sacred  witness  bear, 

In  this  glad  hour. 

Thou,  who  almighty  art, 
Now  rule  in  every  heart, 
And  ne'er  from  us  depart, 

Spirit  of  power. 

5  To  the  great  One  in  Three, 
The  highest  praises  be, 

Hence  evermore. 

His  sovereign  majesty. 
May  we  in  glory  see. 
And  to  eternity, 

Love  and  adore. 


20      The  Lord  will  provide.     10s  &  lis. 

Though  troubles  assail  and  dangers  affright; 
Though  friends  should  all  fail,  and  foes  all  unite ; 
Yet  one  thing  secures  us,  whatever  betide  ; 
The  Scripture  assures  us,  the  Lord  will  provide. 

2  The  birds  without  barn  or  store-house,  are  fed; 
From  them  let  us  learn  to  trust  for  our  bread: 
His  saints  what  is  fitting  shall  ne'er  be  denied; 
So  long  as  'tis  written,  the  Lord  will  provide. 

3  We  may,  like  the  ships,  by  tempests  be  tossed 
On  perilous  deeps,  but  cannot  be  lost: 
Though  Satan  enrages  the  wind  and  the  tide. 
The  promise  engages,  the  Lord  will  provide. 


PSALMS    AND    HYMNS.  19 

4  His  call  we  obey,  like  Abram  of  old, 

Not  knowing  our  way,  but  faith  makes  us  bold; 
For  though  we  are  strangers,  we  have  a  good  guide, 
And  trust  in  all  dangers,  the  Lord  will  provide. 

5  When  Satan  appears  to  stop  up  our  path, 
And  fills  us  with  fears,  we  triumph  by  faith: 
He  cannot  take  from  us,  though  oft  he  has  tried, 
This  heart-cheering  promise,  the  Lord  will  provide. 

6  He  tells  us  we're  weak,  our  hope  is  in  vain : 
The  good,  that  we  seek,  we  ne'er  shall  obtain ; 
But  when  such  suggestions  our  spirits  have  plied, 
This  answers  all  questions,  the  Lord  will  provide. 

7  No  strength  of  our  own,  or  goodness  we  claim, 
Yet  since  we  have  known  the  Saviour's  great  name, 
In  this  our  strong  tower  for  safety  we  hide : 

The  Lord  is  our  power,  the  Lord  will  provide. 

8  When  life  sinks  apace,  and  death  is  in  view, 
This  word  of  his  grace  shall  comfort  us  through: 
No  fearing  or  doubting,  with  Christ  on  our  side, 
We  hope  to  die  shouting,  the  Lord  will  provide. 


21      Thanhs  for  Divine  Care.     C.  M. 

O  Thou,  my  light,  my  life,  my  joy. 

My  glory,  and  my  all ; 
Unsent  by  thee,  no  good  can  come. 

Nor  evil  can  befall. 


20 


A    SELECTION    OF 


2  Such  are  thy  schemes  of  providence, 

And  methods  of  thy  grace, 

That  I  may  safely  trust  in  thee. 

Through  all  the  wilderness. 

3  'Tis  thine  outstretched  and  powerful  arm 

Upholds  me  in  the  way; 
And  thy  rich  bounty  well  supplies 
The  wants  of  every  day. 

4  For  such  compassions,  O  my  God ! 

Ten  thousand  thanks  are  due ; 
For  such  compassions,  I  esteem 
Ten  thousand  thanks  too  few. 


22  Sovereign  Grace.     S.  M. 

Grace  !  'tis  a  charming  sound. 

Harmonious  to  mine  ear: 
Heaven  with  the  echo  shall  resound, 

And  all  the  earth  shall  hear. 

2  Grace  first  contrived  the  way 

To  save  rebellious  man ; 
And  all  the  steps  that  grace  display, 
Which  drew  the  wondrous  plan. 

3  Grace  first  inscribed  my  name 

In  God's  eternal  book  ; 
'Twas  grace  that  gave  me  to  the  Lamb, 
Who  all  my  sorrows  took. 


PSALMS    AND    HYMNS.  21 

4  Grace  led  my  roving  feet 

To  tread  the  heavenly  road ; 
And  new  supplies  each  hour  I  meet, 
While  pressing  on  to  God. 

5  Grace  taught  my  soul  to  pray, 

And  made  my  eyes  o'erflow : 
'Twas  grace  that  kept  me  to  this  day, 
And  will  not  let  me  go. 

6  Grace  all  the  work  shall  crown, 

Through  everlasting  days ; 
It  lays  in  heaven  the  topmost  stone. 
And  well  deserves  the  praise. 


23      God  reconciled  in  Christ.     CM. 

Dearest  of  all  the  names  above, 

My  Jesus  and  my  God, 
Who  can  resist  thy  heavenly  love, 

Or  trifle  with  thy  blood  ? 

2  'Tis  by  the  merits  of  thy  death 

The  Father  smiles  again ; 
'Tis  by  thine  interceding  breath 
The  Spirit  dwells  with  men. 

3  'Till  God  in  human  flesh  I  see. 

My  thoughts  no  comfort  find  ; 
The  holy,  just  and  sacred  Three 
Are  terrors  to  my  mind. 


22  A    SELECTION    OF 

4  But  if  Immanuel's  face  appear, 

My  hope,  my  joy  begins, 
His  name  forbids  my  slavish  fear. 
His  grace  removes  my  sins. 

5  While  Jev^s  on  their  ovi^n  law  rely, 

And  Greeks  of  v^^isdom  boast, 
I  love  the  incarnate  mystery. 
And  there  I  fix  my  trust. 


24  The  Righteousness  of  Christ.     L.  M. 

No  more,  my  God,  I  boast  no  more 
Of  all  the  duties  I  have  done ; 
I  quit  the  hopes  I  held  before, 
To  trust  the  merits  of  thy  Son. 

2  Nov^r  for  the  love  I  bear  his  name. 
What  was  my  gain,  I  count  my  loss ; 
My  former  pride  I  call  my  shame, 
And  nail  my  glory  to  his  cross. 

3  Yes,  and  I  must  and  will  esteem 
All  things  but  loss  for  Jesus'  sake ; 
O !  may  my  soul  be  found  in  Him, 
And  of  his  righteousness  partake. 

4  The  best  obedience  of  my  hands 
Dares  not  appear  before  thy  throne ; 
But  faith  can  answer  thy  demands, 
By  pleading  what  my  Lord  has  done. 


PSALMS    AND    HYMNS.  23 


25  Adoption.     S.  M. 

Behold  what  wondrous  grace 

The  Father  has  bestowed 
On  sinners  of  a  mortal  race, 

To  call  them  sons  of  God. 

2  'Tis  no  surprising  thing, 

That  we  should  be  unknown  ; 
The  Jewish  world  knew  not  their  King, 
God's  everlasting  Son. 

3  Nor  doth  it  yet  appear 

How  great  we  must  be  made ; 
But  when  we  see  our  Saviour  here. 
We  shall  be  like  our  Head. 

4  A  hope  so  much  divine 

May  trials  well  endure  ; 
May  purge  our  souls  from  sense  and  sin, 
As  Christ  the  Lord  is  pure. 

5  If  in  my  Father's  love 

I  share  a  filial  part, 
Send  down  thy  Spirit  like  a  dove, 
To  rest  upon  my  heart. 

6  We  would  no  longer  lie 

Like  slaves  beneath  the  throne ; 
My  faith  shall  Abba,  Father,  cry, 
And  thou  the  kindred  own. 


24  A    SELECTION    OF 

26  Pei'severajice.     S.  M. 

To  God  the  only  wise, 

Our  Saviour  and  our  King, 

Let  all  the  saints  below  the  skies 
Their  humble  praises  bring. 

2  'Tis  his  almighty  love, 

His  counsel  and  his  care, 
Preserves  us  safe  from  sin  and  death, 
And  every  hurtful  snare. 

3  He  will  present  our  souls. 

Unblemished  and  complete, 
Before  the  glory  of  his  face, 
With  joys  divinely  great. 

4  Then  all  the  chosen  seed 

Shall  meet  around  the  throne ; 

Shall  bless  the  conduct  of  his  grace, 

And  make  his  wonders  known. 

5  To  our  Redeemer  God, 

Wisdom  and  power  belongs, 
Immortal  crowns  of  majesty, 
And  everlasting  songs. 


27         Safety  of  the  Believer.    L.  M. 

How  oft  have  sin  and  Satan  strove 
To  rend  my  soul  from  thee,  my  God ! 
But  everlasting  is  thy  love. 
And  Jesus  seals  it  with  his  blood. 


PSALMS    AND    HYMNS.  2S 

2  The  oath  and  promise  of  the  Lord 
Join  to  confirm  his  wondrous  grace : 
Eternal  power  performs  the  word. 
And  fills  all  heaven  with  endless  praise. 

3  Amidst  temptations  sharp  and  long, 
My  soul  to  this  dear  refuge  flies ; 
Hope  is  my  anchor,  firm  and  strong, 
While  tempests  blow  and  billows  rise. 

4  The  gospel  bears  my  spirit  up ; 
A  faithful  and  unchanging  God 
Lays  the  foundation  for  my  hope. 
In  oaths,  and  promises,  and  blood. 


28         Chris fs  Intercession.     C.  M. 

With  joy  we  meditate  the  grace 
Of  our  High  Priest  above  ; 

His  heart  is  made  of  tenderness, 
His  bowels  melt  with  love. 

2  Touched  with  a  sympathy  within, 

He  knows  our  feeble  frame ; 
He  knows  what  sore  temptations  mean, 
For  he  has  felt  the  same. 

3  But  spotless,  innocent  and  pure, 

The  great  Redeemer  stood, 
While  Satan's  fiery  darts  he  bore, 
And  did  resist  to  blood. 
3 


26 


A    SELECTION    OF 


4  He  in  the  days  of  feeble  flesh, 

Poured  out  his  cries  and  tears ; 
And  in  his  measure  feels  afresh, 
What  every  member  bears. 

5  He'll  never  quench  the  smoking  flax. 

But  raise  it  to  a  flame ; 
The  bruised  reed  he  never  breaks, 
Nor  scorns  the  meanest  name. 

6  Then  let  our  humble  faith  address 

His  mercy  and  his  power : 
We  shall  obtain  delivering  grace, 
In  the  distressing  hour. 


29  The  Rock  of  Ages.     7s. 

Rock  of  ages,  cleft  for  me. 

Let  me  hide  myself  in  thee : 

Let  the  water  and  the  blood, 

From  thy  wounded  side  which  flowed, 

Be  of  sin  the  double  cure ; 

Cleanse  me  from  its  guilt  and  power. 

2  Not  the  labour  of  my  hands 
Can  fulfil  the  law's  demands ; 
Could  my  zeal  no  respite  know. 
Could  my  tears  for  ever  flow, 
All  for  sin  could  not  atone. 
Thou  must  save,  and  thou  alone. 

3  Nothing  in  my  hand  I  bring. 
Simply  to  thy  cross  I  cling ; 


PSALMS    AND    HYMNS.  27 

Naked,  come  to  thee  for  dress, 
Helpless,  look  to  thee  for  grace ; 
Vile,  I  to  the  fountain  fly, 
Wash  me,  Saviour,  or  I  die. 

While  I  draw  this  fleeting  breath. 
When  my  heart-strings  break  in  death, 
When  I  soar  to  worlds  unknown, 
See  thee  on  thy  judgment-throne, 
Rock  of  ages,  cleft  for  me. 
Let  me  hide  myself  in  thee. 


30         Christ's  Dijiiig  Love.     C.  M. 

How  condescending  and  how  kind 

Was  God's  eternal  Son ! 
Our  misery  reached  his  heavenly  mind, 

And  pity  brought  him  down. 

2  When  justice  by  our  sins  provoked, 

Drew  forth  its  dreadful  sword. 
He  gave  his  soul  up  to  the  stroke, 
Without  a  murmuring  word. 

3  He  sunk  beneath  our  heavy  woes, 

To  raise  us  to  his  throne : 
There's  ne'er  a  gift  his  hand  bestows 
But  cost  his  heart  a  groan. 

4  This  was  compassion  hke  a  God, 

That  though  the  Saviour  knew 
The  price  of  pardon  was  his  blood, 
His  pity  ne'er  withdrew. 


28  A    SELECTION    OF 

5  Now,  though  he  reigns  exalted  high, 

His  love  is  still  as  great  ; 

Well  he  remembers  Calvary, 

Nor  lets  his  saints  forget. 

6  Here  let  our  hearts  begin  to  melt. 

While  we  his  death  record. 
And,  with  our  joy  for  pardoned  guilt, 
Mourn  that  we  pierced  the  Lord. 


31         The  Death  of  Christ.     S.  M. 
Like  sheep  we  went  astray, 

And  broke  the  fold  of  God ; 
Each  wandering  in  a  different  way, 

But  all  the  downward  road. 

2  How  dreadful  was  the  hour, 

When  God  our  wanderings  laid, 
And  did  at  once  his  vengeance  pour 
Upon  the  Shepherd's  head ! 

3  How  glorious  was  the  grace 

When  Christ  sustained  the  stroke ! 
His  life  and  blood  the  Shepherd  pays, 
A  ransom  for  the  flock. 

4  His  honour  and  his  breath 

Were  taken  both  away ; 
Joined  with  the  wicked  in  his  death. 
And  made  as  vile  as  they. 

5  But  God  shall  raise  his  head 

O'er  all  the  sons  of  men, 
And  make  him  see  a  numerous  seed. 
To  recompense  his  pain. 


PSALMS    AND    HYMNS.  29 


"  I'll  give  him,"  saith  the  Lord, 
"A  portion  with  the  strong; 

He  shall  possess  a  large  reward. 
And  hold  his  honours  long." 


32         Praise  to  the  Laml.     C.  M. 
Come,  let  us  join  our  cheerful  songs, 

With  angels  round  the  throne  ; 
Ten  thousand  thousand  are  their  tongues, 
But  all  their  joys  are  one. 

2  "  Worthy  the  Lamb  that  died,"  they  cry, 

"  To  be  exalted  thus." 
"  Worthy  the  Lamb,"  our  lips  reply, 
"  For  he  was  slain  for  us." 

3  Let  all  that  dwell  above  the  sky. 

And  air,  and  earth,  and  seas. 
Conspire  to  lift  thy  glories  high. 
And  speak  thine  endless  praise. 

4  The  whole  creation  join  in  one, 

To  bless  the  sacred  name 
Of  Him  who  sits  upon  the  throne, 
And  to  adore  the  Lamb. 


33         Vanitij  of  the  World.     C.  M. 
How  vain  are  all  things  here  below ! 

How  false,  and  yet  how  fair ! 
Each  pleasure  has  its  poison  too, 

And  every  sweet  a  snare. 
3* 


30  A    SELECTION    OF 

2  The  brightest  things  below  the  sky, 

Give  but  a  flattering  Hght ; 
We  should  suspect  some  danger  nigh, 
Where  we  possess  delight. 

3  Our  dearest  joys,  and  nearest  friends, 

The  partners  of  our  blood, 
How  they  divide  our  wavering  minds, 
And  leave  but  half  for  God ! 

4  The  fondness  of  a  creature's  love, 

How  strong  it  strikes  the  sense ! 
Thither  the  warm  affections  move, 
Nor  can  we  call  them  thence. 

5  Dear  Saviour,  let  thy  beauties  be 

My  soul's  eternal  food  ; 
And  grace  command  my  heart  away 
From  all  created  good. 


34  Doubts  and  Fears.     7s. 

'Tis  a  point  I  long  to  know. 
Oft  its  causes  anxious  thought ; 

Do  I  love  the  Lord,  or  no  ? 
Am  I  his,  or  am  I  not  ? 

2  If  I  love,  why  am  I  thus  ? 

Why  this  dull  and  Hfeless  frame  ? 
Hardly,  sure,  can  they  be  worse. 
Who  have  never  heard  his  name. 


PSALMS    AND    HYMNS.  31 

3  Could  my  heart  so  hard  remain, 

Prayer  a  task  and  burden  prove, 
Every  trifle  give  me  pain, 
If  I  knew  a  Saviour's  love  ? 

4  When  I  turn  my  eyes  within, 

All  is  dark,  and  vain,  and  wild; 
Filled  with  unbelief  and  sin. 
Can  I  deem  myself  a  child  ? 

5  If  I  pray,  or  hear,  or  read, 

Sin  is  mixed  with  all  I  do; 
You  who  love  the  Lord  indeed, 
T^l  me — is  it  thus  with  you? 

6  Yet  I  mourn  my  stubborn  will. 

Find  my  sin  a  grief  and  thrall ; 
Should  I  grieve  for  what  I  feel. 
If  I  did  not  love  at  all  ? 

7  Could  I  joy  his  saints  to  meet, 

Choose  the  ways  I  once  abhorred, 
Find  at  times  the  promise  sweet. 
If  I  did  not  love  the  Lord  ? 

8  Lord,  decide  the  doubtful  case ; 

Thou  who  art  thy  people's  Sun, 
Shine  upon  thy  work  of  grace. 
If  it  be  indeed  begun. 

9  Let  me  love  thee  more  and  more, 

If  I  love  at  all,  I  pray; 
If  I  have  not  loved  before. 
Help  me  to  begin  to-day. 


82  A    SELECTION    OF 

35       Not  ashamed  of  Christ.     C.  M. 

I'm  not  ashamed  to  own  my  Lord, 

Nor  to  defend  his  cause, 
Maintain  the  honour  of  his  word, 

The  glory  of  his  cross. 

2  Jesus,  my  God,  I  know  his  name, 

His  name  is  all  my  trust ; 
Nor  will  he  put  my  soul  to  shame, 
Nor  let  my  hope  be  lost. 

3  Firm  as  his  throne  his  promise  stands, 

And  he  can  well  secure 
What  I've  committed  to  his  hands, 
Till  the  decisive  hour. 

4  Then  will  he  own  my  worthless  name. 

Before  his  Father's  face, 
And  in  the  new  Jerusalem, 
Appoint  my  soul  a  place. 


36       Not  ashamed  of  Christ.     L.  M. 

Jesus,  and  shall  it  ever  be, 
A  mortal  man  ashamed  of  thee  1 
Ashamed  of  thee,  whom  angels  praise. 
Whose  glories  shine  through  endless  days  ! 

2  Ashamed  of  Jesus  !  sooner  far 
Let  evening  blush  to  own  a  star ; 
He  sheds  the  beams  of  light  divine. 
O'er  this  benighted  soul  of  mine. 


PSALMS    AND    HYMNS.  33 

3  Ashamed  of  Jesus  !  just  as  soon 
Let  midnight  be  ashamed  of  noon ; 
'Tis  midnight  with  my  soul,  till  he, 
Bright  morning  Star,  bid  darkness  flee. 

4  Ashamed  of  Jesus  !  that  dear  Friend 
On  whom  my  hopes  of  heaven  depend  ! 
No,  when  I  blush,  be  this  my  shame, 
That  I  no  more  revere  his  name. 

5  Ashamed  of  Jesus  !  Yes,  I  may. 
When  I've  no  guilt  to  wash  away, 
No  tear  to  wipe,  no  good  to  crave, 
No  fears  to  quell,  no  soul  to  save. 

6  Till  then — nor  is  my  boasting  vain-*- 
Till  then,  I  boast  a  Saviour  slain : 
And  O  !  may  this  my  glory  be. 
That  Christ  is  not  ashamed  of  me. 


37  The  Cross.     8s  &  7^. 

Sweet  the  moments,  rich  in  blessing, 
Which  before  the  cross  I  spend. 

Life,  and  health,  and  peace  possessing, 
From  the  sinner's  dying  Friend. 

2  Here  I'll  sit  for  ever  viewing 

Mercy  stream  in  streams  of  blood ; 
Precious  drops,  my  soul  bedewing. 
Plead  and  claim  my  peace  with  God, 


34  A    SELECTION    OF 

3  Truly  blessed  is  this  station, 

Low  before  his  cross  to  lie ; 
While  I  see  divine  compassion 
Floating  in  his  languid  eye. 

4  Here  it  is  I  find  my  heaven, 

While  upon  the  cross  I  gaze  ; 
Love  I  much  1  I'm  much  forgiven ; 
I'm  a  miracle  of  grace. 

5  Love  and  grief  my  heart  dividing, 

With  my  tears,  his  feet  I  bathe  ; 
Constant  still  in  faith  abiding, 
Life  deriving  from  his  death. 


38  Refuge  in  Christ.     7s. 

Jesus,  Lover  of  my  soul. 

Let  me  to  thy  bosom  fly, 
While  the  raging  billow^s  roll. 

While  the  tempest  still  is  high. 
Hide  me,  O  my  Saviour,  hide. 

Till  the  storm  of  life  is  past; 
Safe  into  the  haven  guide ; 

O!  receive  my  soul  at  last. 
2  Other  refuge  have  I  none. 

Hangs  my  helpless  soul  on  thee ; 
Leave,  ah !  leave  me  not  alone. 

Still  support  and  comfort  me ; 
All  my  trust  on  thee  is  staid. 

All  my  help  from  thee  I  bring ; 
Cover  my  defenceless  head. 

With  the  shadow  of  thy  wing. 


PSALMS    AND    HYMNS.  35 

J  Thou,  O  Christ,  art  all  I  want ; 

All  in  all  in  thee  I  find  ; 
Raise  the  fallen,  cheer  the  faint. 

Heal  the  sick,  and  lead  the  blind ; 
Just  and  holy  is  thy  name, 

I  am  all  unrighteousness ; 
Vile  and  full  of  sin  I  am, 

Thou  art  full  of  truth  and  grace. 
Plenteous  grace  with  thee  is  found, 

Grace  to  pardon  all  my  sin  ; 
Let  the  healing  streams  abound, 

Make  anf  keep  me  pure  within. 
Thou  of  life  the  fountain  art, 

Freely  let  me  take  of  thee  : 
Spring  thou  up  within  my  heart. 

Rise  to  all  eternity. 


39  Joy  in  Christ.     8s  &  7s. 

Come,  thou  Fount  of  every  blessing. 

Tune  my  heart  to  sing  thy  grace  ; 
Streams  of  mercy  never  ceasing, 

Call  for  songs  of  loudest  praise. 
Teach  me  some  melodious  sonnet. 

Sung  by  flaming  tongues  above  ; 
Praise  the  mount— O  !  fix  me  on  it. 

Mount  of  God's  unchanging  love. 
2  Here  I  raise  my  Ebenezer, 

Hither  by  thy  help  I'm  come  ; 
And  I  hope  by  thy  good  pleasure, 

Safely  to  arrive  at  home. 


36  A    SELECTION    OF 

Jesus  sought  me  when  a  stranger, 
Wandering  from  the  fold  of  God  ; 

He,  to  rescue  me  from  danger, 
Interposed  with  precious  blood. 

3  O  !  to  grace  how  great  a  debtor 

Daily  I'm  constrained  to  be  ! 
Let  that  grace,  Lord,  like  a  fetter, 

Bind  my  wandering  heart  to  thee. 
Prone  to  wander,  Lord,  I  feel  it ; 

Prone  to  leave  the  God  I  love  ; 
Here's  my  heart.  Lord,  take  and  seal  it. 

Seal  it  from  thy  courts  abo%. 


40  Crowning  Christ.     C.  M. 

All  hail  the  power  of  Jesus'  name ! 

Let  angels  prostrate  fall ; 
Bring  forth  the  royal  diadem, 

And  crown  him  Lord  of  all. 

2  Ye  chosen  seed  of  Israel's  race, 

Ye  ransomed  from  the  fall ; 
Hail  him,  who  saves  you  by  his  grace, 
And  crown  him  Lord  of  all. 

3  Sinners,  whose  love  can  ne'er  forget 

The  wormw^ood  and  the  gall : 
Go,  spread  your  trophies  at  his  feet, 
And  crown  him  Lord  of  all. 

4  Let  every  kindred,  every  tribe, 

On  this  terrestrial  ball, 
To  him  all  majesty  ascribe. 
And  crown  him  Lord  of  all. 


PSALMS    AND    HYMNS.  37 


5  O  !  that  with  yonder  sacred  throng, 
We  at  his  feet  may  fall  ; 
We'll  join  the  everlasting  song, 
And  crown  him  Lord  of  all. 


41  The  Lord's  Day.     S.  M. 

Welcome,  sweet  day  of  rest, 
That  saw  the  Lord  arise  ; 
Welcome  to  this  reviving  breast, 
And  these  rejoicing  eyes. 

2  The  King  himself  comes  near, 

And  feasts  his  saints  to-day ; 
Here  we  may  sit,  and  see  him  here, 
And  love,  and  praise,  and  pray. 

3  One  day  amidst  the  place 

Where  my  dear  God  hath  been, 
Is  sweeter  than  ten  thousand  days 
Of  pleasurable  sin. 

4  My  willing  soul  would  stay 

In  such  a  frame  as  this. 
And  sit  and  sing  herself  away 
To  everlasting  bliss. 


42         Lord's-Day  Evening.     C.  M. 
Frequent  the  day  of  God  returns, 
To  shed  its  quickening  beams ; 
And  yet  how  slow  devotion  burns ; 
How  languid  are  its  flames  ! 
4 


38  A    SELECTION    OF 

2  Accept  our  faint  attempts  to  love ; 

Our  frailties,  Lord,  forgive  : 
We  would  be  like  thy  saints  above, 
And  praise  thee  while  we  live. 

3  Increase,  O  Lord,  our  faith  and  hope, 

And  fit  us  to  ascend, 
Where  the  assembly  ne'er  breaks  up, 
The  Sabbath  ne'er  shall  end. 

4  Where  we  shall  breathe  in  heavenly  air, 

With  heavenly  lustre  shine  ; 
Before  the  throne  of  God  appear. 
And  feast  on  love  divine. 


43  Awakening.     S.  M. 

My  former  hopes  are  fled. 

My  terror  now  begins  ; 
I  feel,  alas  !  that  I  am  dead 

In  trespasses  and  sins. 

2  Ah  whither  shall  I  fly ! 

I  hear  the  thunder  roar : 
The  law  proclaims  destruction  nigh, 
And  vengeance  at  the  door. 

3  When  I  review  my  ways, 

I  dread  impending  doom ; 
But  sure  a  friendly  whisper  says, 
"  Flee  from  the  wrath  to  come." 

4  I  see,  or  think  I  see, 

A  glimmering  from  afar ; 
A  beam  of  day  that  shines  for  me, 
To  save  me  from  despair. 


PSALMS    AND    HYMNS.  39 

5  Forerunner  of  the  sun, 

It  marks  the  pilgrim's  way : 
rJI  gaze  upon  it  while  I  run, 
And  watch  the  rising  day. 


44  Christ  smitten.     8s  &  7s. 

"  Stricken,  smitten  and  afflicted," 

See  him  dying  on  the  tree  ! 
'Tis  the  Christ  by  man  rejected ! 

Yes,  my  soul,  'tis  he  !  'tis  he  ! 
'Tis  the  long  expected  Prophet, 

David's  Son,  yet  David's  Lord  ; 
Proofs  I  see  sufficient  of  it : 

'Tis  a  true  and  faithful  word. 

2  Tell  me,  ye  who  hear  him  groaning, 

Was  there  ever  grief  like  his  ? 
Friends  through  fear  his  cause  disowning, 

Foes  insulting  his  distress  : 
Many  hands  were  raised  to  wound  him, 

None  would  interpose  to  save  ; 
But  the  awful  stroke  that  found  him. 

Was  the  stroke  that  justice  gave. 

3  Ye  who  think  of  sin  but  lightly, 

Nor  suppose  the  evil  great : 
Here  may  view  its  nature  rightly. 

Here  its  guilt  may  estimate. 
Mark  the  sacrifice  appointed  ! 

See  who  bears  the  awful  load  ! 
'Tis  the  Word,  the  Lord's  Anointed, 

Son  of  man,  and  Son  of  God. 


40  A    SELECTION    OF 

4  Here  we  have  a  firm  foundation : 

Here's  the  refuge  of  the  lost : 
Christ's  the  rock  of  our  salvation  : 

His  the  name  of  which  we  boast ; 
Lamb  of  God  for  sinners  wounded ! 

Sacrifice  to  cancel  guilt ! 
None  shall  ever  be  confounded 

Who  on  him  their  hope  have  built. 


45        Amazing  Love  of  Christ.     7s. 

Lord,  dissolve  my  frozen  heart, 
By  the  beams  of  love  divine  ; 

This  alone  can  warmth  impart. 
To  dissolve  a  heart  like  mine. 

2  Should  thy  love  produce  no  change, 

Should  my  heart  resist  thy  love. 
Awful  would  it  be  and  strange  ; 
Then  the  case  must  hopeless  prove. 

3  O  that  love,  how  vast  it  is ! 

Vast  it  seems,  though  known  in  part ; 
Strange  indeed  if  love  like  this 
Should  not  melt  the  frozen  heart. 

4  Savionr,  let  thy  love  be  felt. 

Let  its  power  be  felt  by  me ; 
Then  my  frozen  heart  shall  melt, 
Melt  in  love,  O  Lord,  to  thee. 


PSALMS    AND    HYMNS.  41 

46  God  our  Defence.     C.  M. 

My  God,  how  many  are  my  fears ! 

How  fast  my  foes  increase  ! 
Conspiring  my  eternal  death, 

They  break  my  present  peace. 

2  The  lying  tempter  would  persuade 

There's  no  relief  in  heaven, 
And  all  my  growing  sins  appear 
Too  great  to  be  forgiven. 

3  But  thou,  my  glory  and  my  strength, 

Shalt  on  the  tempter  tread  : 
Shalt  silence  all  my  threatening  guilt, 
And  raise  my  drooping  head. 

4  I  cried,  and  from  his  holy  hill, 

He  bowed  a  listening  ear ;  • 

I  called  my  Father,  and  my  God, 
And  he  subdued  my  fear. 

5  He  shed  soft  slumbers  on  mine  eyes, 

In  spite  of  all  my  foes : 
I  woke  and  wondered  at  the  grace 
That  guarded  my  repose. 

6  What  though  the  hosts  of  death  and  hell. 

All  armed,  against  me  stood  : 
Terrors  no  more  shall  shake  my  soul; 
My  refuge  is  my  God. 

7  Arise,  O  Lord,  fulfil  thy  grace, 

While  I  thy  glory  sing : 


42  A    SELECTION    OF 

My  God  hath  broke  the  serpent's  teeth, 
And  death  has  lost  his  sting. 

8  Salvation  to  the  Lord  belongs  ; 
His  arm  alone  can  save : 
Blessings  attend  thy  people  here, 
And  reach  beyond  the  grave. 


47  Amidst  Enemies.     CM. 

Help,  Lord,  for  men  of  virtue  fail, 

Religion  loses  ground ; 
The  sons  of  violence  prevail, 

And  treacheries  abound. 

2  Their  oaths  and  promises  they  break, 

Yet  act  the  flatterer's  part : 
With  fair  deceitful  lips  they  speak, 
And  with  a  double  heart. 

3  If  v^^e  reprove  some  hateful  lie. 

They  scorn  our  faithful  w^ord  ! 
"Are  not  our  lips  our  own?"  they  cry, 
"  And  who  shall  be  our  Lord  ?'* 

4  Scoffers  appear  on  every  side, 

Where  a  vile  race  of  men 
Is  raised  to  seats  of  power  and  pride. 
And  bears  the  sword  in  vain. 

5  Lord,  when  iniquities  abound. 

And  blasphemy  grows  bold, 
When  faith  is  rarely  to  be  found, 
And  love  is  waxing  cold ; 


PSALMS    AND    HYMNS.  43 

6  Is  not  thy  chariot  hastening  on  ? 

Hast  thou  not  given  the  sign  ? 
May  we  not  trust  and  Hve  upon 
A  promise  so  divine  ? 

7  "Yes,"  saith  the  Lord,  "  now  will  I  rise, 

And  make  the  oppressors  flee ; 
I  shall  appear  to  their  surprise, 
And  set  my  servants  free." 

8  Thy  word,  like  silver  seven  times  tried, 

Through  ages  shall  endure  ; 
The  men  that  in  thy  truth  confide 
Shall  find  thy  promise  sure. 


48         Christ  our  Shepherd,     S.  M. 
The  Lord  my  Shepherd  is, 

I  shall  be  well  supplied ; 
Since  he  is  mine,  and  I  am  his, 

What  can  I  want  beside  ? 

2  He  leads  me  to  the  place 

Where  heavenly  pasture  grows, 
Where  living  waters  gently  pass, 
And  fiall  salvation  flows. 

3  If  e'er  I  go  astray, 

He  doth  my  soul  reclaim, 
And  guides  me  in  his  own  right  way. 
For  his  most  holy  name. 


44  A    SELECTION    OF 

4  While  he  affords  his  aid, 

I  cannot  yield  to  fear  ; 
Tho'  I  should  walk  thro'  death's  dark  shade. 
My  Shepherd's  with  me  there. 

5  Amid  surrounding  foes 

Thou  dost  my  table  spread, 
My  cup  with  blessings  overflows, 
And  joy  exalts  my  head. 

6  The  bounties  of  thy  love 

Shall  crown  my  following  days  ; 
Nor  from  thy  house  will  I  remove. 
Nor  cease  to  speak  thy  praise. 


49     Longing  for  the  Sanctuary.    C.  M 

With  earnest  longings  of  the  mind, 

My  God,  to  thee  I  look ; 
So  pants  the  hunted  hart  to  find 

And  taste  the  cooling  brook. 

2  When  shall  I  see  thy  courts  of  grace 

And  meet  my  God  again? 
So  long  an  absence  from  thy  face 
My  heart  endures  with  pain. 

3  Temptations  vex  my  weary  soul, 

And  tears  are  my  repast ; 
The  foe  insults  without  control, 
"  And  Where's  your  God  at  last  ? 


PSALMS    AND    HYMNS.  45 

4  'Tis  with  a  mournful  pleasure  now 

I  think  on  ancient  days : 
Then  to  thy  house  did  numbers  go, 
And  all  our  work  was  praise. 

5  But  why,  my  soul,  sink  down  so  far 

Beneath  this  heavy  load  ? 
My  spirit,  why  indulge  despair, 
And  sin  against  my  God  ? 

6  Hope  in  the  Lord,  whose  mighty  hand 

Can  all  thy  foes  remove  ; 
For  I  shall  yet  before  him  stand, 
And  sing  restoring  love. 


60        The  Penitenfs  Psalm.     L.  M. 

Show  pity.  Lord;  O  Lord,  forgive; 
Let  a  repenting  rebel  live ; 
Are  not  thy  mercies  large  and  free  ? 
May  not  a  sinner  trust  in  thee  ? 

2  My  crimes  are  great,  but  don't  surpass 
The  power  and  glory  of  thy  grace ; 
Great  God,  thy  nature  hath  no  bound, 
So  let  thy  pardoning  love  be  found. 

3  O  wash  my  soul  from  every  sin. 

And  make  my  guilty  conscience  clean; 
Here  on  my  heart  the  burden  hes. 
And  past  offences  pain  my  eyes. 


46  A    SELECTION    OF 

4  My  lips  with  shame  my  sins  confess, 
Against  thy  law,  against  thy  grace ; 
Lord,  should  thy  judgments  grow  severe, 
I  am  condemned,  but  thou  art  clear. 

5  Should  sudden  vengeance  seize  my  breath, 
I  must  pronounce  thee  just  in  death ; 
And  if  my  soul  were  sent  to  hell, 

Thy  righteous  law  approves  it  well. 

6  Yet  save  a  trembling  sinner,  Lord, 
Whose  hope,  still  hovering  round  thy  word. 
Would  light  on  some  sweet  promise  there, 
Some  sure  support  against  despair. 


51  Contrition.     C.  M. 

O  God  of  mercy,  hear  my  call, 
My  loads  of  guilt  remove  ; 

Break  down  this  separating  wall. 
That  bars  me  from  thy  love. 

2  Give  me  the  presence  of  thy  grace  ; 

Then  my  rejoicing  tongue 
Shall  speak  aloud  thy  righteousness, 
And  make  thy  praise  my  song. 

3  No  blood  of  goats  nor  heifers  slain, 

For  sin  could  e'er  atone  ; 
The  death  of  Christ  shall  still  remain 
Sufficient  and  alone. 


PSALMS    AND    HYMNS.  47 


A  soul  oppressed  with  sin's  desert 
My  God  will  ne'er  despise ; 

An  humble  groan,  a  broken  heart 
Is  our  best  sacrifice. 


52  Daily  Devotion.     S.  M. 

Let  sinners  take  their  course, 

And  choose  the  road  to  death ; 
But  in  the  worship  of  my  God 

I'll  spend  my  daily  breath. 

2  My  thoughts  address  his  throne. 

When  morning  brings  the  light ; 
I  seek  his  blessing  every  noon, 
And  pay  my  vows  at  night. 

3  Thou  wilt  regard  my  cries, 

O  my  eternal  God  ! 
While  sinners  perish  in  surprise, 
Beneath  thine  angry  rod, 

4  Because  they  dwell  at  ease, 

And  no  sad  changes  feel. 
They  neither  fear,  nor  trust  thy  name, 
Nor  learn  to  do  thy  will. 

5  But  I,  with  all  my  cares. 

Will  lean  upon  the  Lord ; 
Pll  cast  my  burden  on  his  arm, 
And  rest  upon  his  word. 

6  His  arm  shall  well  sustain 

The  children  of  his  love ; 
The  ground  on  which  their  safety  stands. 
No  earthly  powxr  can  move. 


48  A    SELECTION    OF 

53  Safety  in  God.     S.  M. 

When  overwhelmed  with  grief, 
My  heart  within  me  dies, 

Helpless  and  far  from  all  relief. 
To  heaven  I  lift  mine  eyes. 

2  O  lead  me  to  the  Rock 

That's  high  above  my  head, 
And  make  the  covert  of  thy  wings 
My  shelter  and  my  shade. 

3  Within  thy  presence,  Lord, 

For  ever  I'll  abide  ; 
Thou  art  the  tower  of  my  defence, 
The  refuge  where  I  hide. 

4  Thou  givest  me  the  lot 

Of  those  that  fear  thy  name ; 
If  endless  life  be  their  reward, 
I  shall  possess  the  same. 


54  The  Lord's  Day.     L.  M. 

Sweet  is  the  work,  my  God,  my  King, 
To  praise  thy  name,  give  thanks  and  sing 
To  show  thy  love  by  morning  light, 
And  talk  of  all  thy  truth  at  night, 

2  Sweet  is  the  day  of  sacred  rest ; 
No  mortal  care  shall  seize  my  breast ; 
O  may  my  heart  in  tune  be  found. 
Like  David's  harp  of  solemn  sound  ! 


PSALMS    AND    HYMNS.  49 

3  My  heart  shall  triumph  in  my  Lord, 
And  bless  his  works  and  bless  his  word; 
Thy  works  of  grace  how  bright  they  shine ! 
How  deep  thy  counsels  !  how  divine  ! 

4  Fools  never  raise  their  thoughts  so  high  ; 
Like  brutes  they  live,  like  brutes  they  die : 
Like  grass  they  flourish,  till  thy  breath 
Blast  them  in  everlasting  death. 

5  But  I  shall  share  a  glorious  part. 
When  grace  hath  well  refined  my  heart. 
And  fresh  supplies  of  joy  are  shed. 
Like  holy  oil  to  cheer  my  head. 

6  Sin,  my  worst  enemy  before. 

Shall  vex  my  eyes  and  ears  no  more  ; 
My  inward  foes  shall  all  be  slain. 
Nor  Satan  break  my  peace  again. 

7  Then  shall  I  see,  and  hear,  and  know 
All  I  desired  or  wished  below: 

And  every  power  find  sweet  employ 
In  that  eternal  world  of  joy. 


65  Psalm  before  hearing  the  Word.    S.  M , 

Come,  sound  his  praise  abroad, 

And  hymns  of  glory  sing ; 
Jehovah  is  the  sovereign  God, 

The  universal  King. 
5 


50  A    SELECTION    OF 

2  He  formed  the  deeps  unknown ; 

He  gave  the  seas  their  bound  ; 
The  watery  worlds  are  all  his  own, 
And  all  the  solid  ground. 

3  Come,  worship  at  his  throne, 

Come,  bow  before  the  Lord ; 
We  are  his  works,  and  not  our  own ; 
He  formed  us  by  his  word. 

4  To-day  attend  his  voice, 

Nor  dare  provoke  his  rod ; 
Come,  like  the  people  of  his  choice. 
And  own  your  gracious  God. 

5  But  if  your  ears  refuse 

The  language  of  his  grace, 
And  hearts  grow  hard,  like  stubborn  Jews, 
That  unbelieving  race : 

6  The  Lord,  in  vengeance  drest, 

Will,  lift  his  hand  and  swear, 
"You  that  despise  my  promised  rest, 
Shall  have  no  portion  there." 


66  Praise.     S.  M. 

O  bless  the  Lord,  my  soul, 

Let  all  within  me  join, 
And  aid  my  tongue  to  bless  his  name, 

Whose  favours  are  divine. 


PSALMS    AND    HYMNS.  51 

2  0  bless  the  Lord,  my  soul, 

Nor  let  his  mercies  lie 
Forgotten  in  unthankfulness, 
And  without  praises  die. 

3  'Tis  he  forgives  thy  sins, 

'Tis  he  relieves  thy  pain, 
'Tis  he  that  heals  thy  sicknesses. 
And  makes  thee  young  again. 

4  He  crowns  thy  life  with  love, 

When  ransomed  from  the  grave  ; 
He  that  redeemed  my  soul  from  hell 
Hath  sovereign  power  to  save. 

5  He  fills  the  poor  with  good ; 

He  gives  the  sufferers  rest; 
The  Lord  hath  judgments  for  the  proud, 
And  justice  for  th'  oppressed. 

6  His  wondrous  works  and  ways 

He  made  by  Moses  known ; 
But  sent  the  world  his  truth  and  grace 
By  his  beloved  Son. 


67  Love  to  Enemies.     C.  M. 

God  of  my  mercy  and  my  praise, 

Thy  glory  is  my  song ; 
Though  sinners  speak  against  thy  grace 

With  a  blaspheming  tongue. 


52  A    SELECTION    OF 

2  When  in  the  form  of  mortal  man 

Thy  Son  on  earth  was  found ; 

With  cruel  slanders  false  and  vain 

They  compassed  him  around. 

3  Their  miseries  his  compassion  move, 

Their  peace  he  still  pursued ; 
They  render  hatred  for  his  love, 
And  evil  for  his  good. 

4  Their  malice  raged  without  a  cause, 

Yet  with  his  dying  breath 
He  prayed  for  murderers  on  his  cross, 
And  blessed  his  foes  in  death. 

5  Lord,  shall  thy  bright  example  shine 

In  vain  before  my  eyes  ? 
Give  me  a  soul  a-kin  to  thine, 
To  love  mine  enemies. 

6  The  Lord  shall  on  my  side  engage. 

And  in  my  Saviour's  name 
I  shall  defeat  their  pride  and  rage, 
Who  slander  and  condemn. 


58  Daily  Devotion.     C.  M. 

To  thee,  before  the  dawning  light, 
My  gracious  God  I  pray; 

I  meditate  thy  name  by  night. 
And  keep  thy  law  by  day. 


rSALMS    AND    HYMNS.  63 

2  My  spirit  faints  to  see  thy  grace ; 

Thy  promise  bears  me  up, 
And  while  salvation  long  delays, 
Thy  word  supports  rny  hope. 

3  Seven  times  a  day  I  lift  my  hands, 

And  pay  my  thanks  to  thee ; 
Thy  righteous  providence  demands 
Repeated  praise  from  me. 

4  When  midnight  darkness  veils  the  skies, 

I  call  thy  works  to  mind. 
My  thoughts  in  warm  devotion  rise, 
And  sweet  acceptance  find. 


59  Sorrows.     C.  M. 

Consider  all  my  sorrows.  Lord, 
And  thy  deliverance  send ; 

My  soul  for  thy  salvation  faints, 
When  will  my  troubles  end  ? 

2  Yet  I  have  found  'tis  good  for  me 

To  bear  my  Father's  rod ; 
Afflictions  make  me  learn  thy  law, 
And  live  upon  my  God. 

3  This  is  the  comfort  I  enjoy 

When  new  distress  begins  ; 
I  read  thy  word,  I  run  thy  way, 
And  hate  my  former  sins. 

5* 


54  A    SELECTION    OF 

4  Had  not  thy  word  been  my  delight 

When  earthly  joys  were  fled, 
My  soul,  oppressed  with  sorrow's  weight. 
Had  sunk  amongst  the  dead. 

5  I  know  thy  judgments.  Lord,  are  right, 

Though  they  may  seem  severe : 
The  sharpest  sufferings  I  endure 
Flow  from  thy  faithful  care. 

6  Before  I  knew  thy  chastening  rod, 

My  feet  were  apt  to  stray; 
But  now  I  learn  to  keep  thy  word, 
Nor  wander  from  thy  way. 


60  God  all  J  and  in  all     S.  M. 

My  God,  my  life,  my  love; 

To  thee,  to  thee  I  call ; 
I  cannot  live  if  thou  remove, 

For  thou  art  all  in  all. 

2  Thy  shining  grace  can  cheer 

This  dungeon  where  I  dwell ; 
'Tis  paradise  when  thou  art  here ; 
If  thou  depart,  'tis  hell. 

3  The  smilings  of  thy  face. 

How  amiable  they  are  ! 
'Tis  heaven  to  rest  in  thine  embrace, 
And  no  where  else  but  there. 


PSALMS    AND    HYMNS.  55 

4  To  thee,  and  thee  alone, 

The  angels  owe  their  bliss  ; 
They  sit  around  thy  gracious  throne, 
And  dwell  where  Jesus  is. 

5  Not  all  the  harps  above 

Can  make  a  heavenly  place, 
If  God  his  residence  remove. 
Or  but  conceal  his  face. 

6  Nor  earth,  nor  all  the  sky, 

Can  one  delight  afford  ; 
No,  not  a  drop  of  real  joy. 
Without  thy  presence.  Lord. 

7  Thou  art  the  sea  of  love, 

Where  all  my  pleasures  roll; 
The  circle  where  my  passions  move, 
And  centre  of  my  soul. 

8  To  thee  my  spirits  fly. 

With  infinite  desire  ; 
And  yet  how  far  from  thee  I  lie ! 
Dear  Jesus,  raise  me  higher. 


61  God  never  forsakes,     lis. 

How  firm  a  foundation,  ye  saints  of  the  Lord, 
Is  laid  for  your  faith  in  his  excellent  word  ! 
What  more  can  he  say  than  to  you  he  hath  said. 
You  who  unto  Jesus  for  refuge  have  fled  ? 


56  A    SELECTION    OF 

2  In  every  condition — in  sickness,  in  health, 
In  poverty's  vale,  or  abounding  in  v^^calth, 
At  home  and  abroad,  on  the  land,  on  the  sea, 

"As  thy  days  may  demand,  shall  thy  strength  ever  be. 

3  "  Fear  not,  I  am  with  thee,  O !  be  not  dismayed, 
I,  I  am  thy  God,  and  v^^ill  still  give  thee  aid ; 

I'll  strengthen  thee,  help  thee,  and  cause  thee  to  stand, 
Upheld  by  my  righteous,  omnipotent  hand. 

4  "  When  through  the  deep  waters  I  call  thee  to  go, 
The  rivers  of  woe  shall  not  thee  overflow ; 

For  I  will  be  with  thee,  thy  troubles  to  bless ; 
And  sanctify  to  thee,  thy  deepest  distress. 

5  "When  through  fiery  trials  thy  pathway  shall  lie. 
My  grace  all-suflicient  shall  be  thy  supply; 

The  flame  shall  not  hurt  thee ;  I  only  design 
Thy  dross  to  consume,  and  thy  gold  to  refine. 

6  "E'en  down  to  old  age,  all  my  people  shall  prove 
My  sovereign,  eternal,  unchangeable  love  ; 

And  when  hoary  hairs  shall  their  temples  adorn, 
Like  lambs  they  shall  still  in  my  bosom  be  borne. 

7  "The  soul  that  on  Jesus  hath  leaned  for  repose, 
I  will  not,  I  will  not,  desert  to  his  foes  ; 

That  soul,  though  all  hell  should  endeavour  to  shake, 
I'll  never,  no  never,  no  never  forsake  !" 


62      Repentance  at  the  Cross.     CM. 
Alas!  and  did  my  Saviour  bleed, 

And  did  my  Sovereign  die  ? 
Would  he  devote  that  sacred  head 

For  such  a  worm  as  I  ? 


PSALMS    AND    HYMNS.  57 

2  Thy  body  slain,  dear  Jesus,  thine. 

And  bathed  in  its  own  blood. 
While  all  exposed  to  wrath  divine, 
The  glorious  sufferer  stood  ! 

3  Was  it  for  crimes  that  I  had  done, 

He  groaned  upon  the  tree  ? 
Amazing  pity  !  grace  unknown ! 
And  love  beyond  degree  ! 

4  Well  might  the  sun  in  darkness  hide. 

And  shut  his  glories  in, 
When  God,  the  mighty  Maker,  died, 
For  man,  the  creature's  sin. 

5  Thus  might  I  hide  my  blushing  face. 

While  his  dear  cross  appears. 
Dissolve  my  heart  in  thankfulness. 
And  melt  my  eyes  to  tears. 

6  But  drops  of  grief  can  ne'er  repay 

The  debt  of  love  I  owe  : 
Here,  Lord,  I  give  myself  away; 
'Tis  all  that  I  can  do. 


63  Faith  in  the  Lanib.     S.  M. 

Not  all  the  blood  of  beasts 

On  Jewish  altars  slain, 
Could  give  the  guilty  conscience  peace, 

Or  wash  away  the  stain. 


58  A    SELECTION    OF 

2  But  Christ,  the  heavenly  Lamb, 

Takes  all  our  sins  away: 
A  sacrifice  of  nobler  name. 
And  richer  blood  than  they. 

3  My  faith  would  lay  her  hand 

On  that  dear  head  of  thine, 
While  like  a  penitent  I  stand, 
And  there  confess  my  sin. 

4  My  soul  looks  back  to  see 

The  burdens  thou  didst  bear, 
When  hanging  on  the  cursed  tree, 
And  hopes  her  guilt  was  there. 

5  Believing,  we  rejoice 

To  see  the  curse  remove ; 
We  bless  the  Lamb  with  cheerful  voice, 
And  sing  his  bleeding  love. 


64  God  our  Leader.     S.  M. 

Arise,  ye  saints,  arise, 
The  Lord  our  Leader  is ; 

The  foe  before  his  banner  flies. 
For  victory  is  his. 

2  Behold  !  he  leads  the  way, 

We'll  follow  where  he  goes  ; 
We  cannot  fail  to  win  the  day. 
Since  he  subdues  our  foes. 


PSALMS    AND    HYMNS.  59 

3  Lead  on,  Almighty  Lord, 

Lead  on  to  victory ; 
Encouraged  by  the  bright  reward, 
With  joy  we'll  follow  thee. 

4  We'll  follow  thee  our  Guide, 

Our  Saviour  and  our  King ; 
We'll  follow  thee,  through  grace  supplied 
From  heaven's  eternal  spring. 

5  We  hope  to  see  the  day 

When  toil  and  strife  shall  cease ; 
We  then  shall  cast  our  arms  away. 
And  dwell  in  endless  peace. 

6  This  hope  supports  us  here, 

-     It  makes  our  burdens  light ; 
'Twill  serve  our  drooping  hearts  to  cheer, 
Till  faith  shall  end  in  sight : 

7  Till  of  the  prize  possest. 

We  hear  of  war  no  more ; 
And,  O  sweet  thought !  for  ever  rest 
On  yonder  peaceful  shore. 


65  Morning    C.  M. 

Once  more,  my  soul,  the  rising  day 
Salutes  thy  waking  eyes  ; 

Once  more,  my  voice,  thy  tribute  pay 
To  Him  that  rules  the  skies. 


60  A    SELECTION    OF 

2  Night  unto  night  his  name  repeats, 

The  day  renews  the  sound, 
Wide  as  the  heaven  on  which  he  sits, 
To  turn  the  seasons  round. 

3  'Tis  he  supports  my  mortal  frame ; 

My  tongue  shall  speak  his  praise ; 
My  sins  would  rouse  his  wrath  to  flame, 
And  yet  his  wrath  delays. 

4  On  a  poor  worm  thy  power  might  tread, 

And  I  could  ne'er  withstand  ; 
Thy  justice  might  have  crushed  me  dead. 
But  mercy  held  thy  hand. 

5  How  many  wretched  souls  are  fled 

Since  the  last  setting  sun ! 
And  yet  thou  lengthenest  out  my  thread. 
And  yet  my  moments  run. 

6  Great  God,  let  all  my  hours  be  thine. 

Whilst  I  enjoy  the  light : 
Then  shall  my  sun  in  smiles  decHne, 
And  bring  a  pleasant  night. 


66  Evening.     C.  M. 

Dread  Sovereign,  let  my  evening  song 

Like  holy  incense  rise  ; 
Assist  the  offerings  of  my  tongue, 
To  reach  the  lofty  skies. 
2  Through  all  the  dangers  of  the  day, 
Thy  hand  was  still  my  guard  ; 
And  still  to  drive  my  wants  away, 
Thy  mercy  stood  prepared. 


PSALMS    AND    HYMNS.  61 

3  Perpetual  blessings  from  above, 

Encompassed  me  around ;  • 

But  O  !  how  few  returns  of  love 
Has  my  Creator  found  ! 

4  What  have  I  done  for  him  who  died 

To  save  my  wretched  soul  ? 
How  are  my  follies  multiplied, 
Fast  as  my  minutes  roll ! 

5  Lord,  with  this  guilty  heart  of  mine, 

To  thy  dear  cross  I  flee. 
And  to  thy  grace  my  soul  resign, 
To  be  renewed  by  thee. 

6  Sprinkled  afresh  with  pardoning  blood, 

I'll  lay  me  down  to  rest. 
As  in  the  embraces  of  my  God, 
Or  on  my  Saviour's  breast. 


67  Morning.     S.  M. 

See  how  the  rising  sun 

Pursues  his  shining  way; 
And  wide  proclaims  his  Maker's  praise, 

With  every  brightening  ray. 

,2  Thus  would  my  rising  soul 
Its  heavenly  Parent  sing : 
And  to  its  great  Original 
The  humble  tribute  bring. 
6 


62  A    SELECTION    OF 

3  Serene  I  laid  me  down, 

Beifeath  his  guardian  care ; 
I  slept,  and  I  awoke  and  found 
My  kind  Preserver  near. 

4  Thus  does  thine  arm  support 

This  weak  defenceless  frame  ; 
But  whence  these  favours.  Lord,  to  me 
All  worthless  as  I  am  ? 

5  O !  how  shall  I  repay 

The  bounties  of  my  God  ? 

This  feeble  spirit  pants  beneath 

The  pleasing,  painful  load. 

6  Dear  Saviour,  to  thy  cross 

I  bring  my  sacrifice  ; 
Tinged  with  thy  blood,  it  shall  ascend, 
With  fraorrance  to  the  skies. 


o 


7  My  life  I  would  anew 

Devote,  O  Lord,  to  thee ; 
And  in  thy  service  I  would  spend 
A  long  eternity. 


68  Evening.  S.  M. 

The  day  is  past  and  gone, 
The  evening  shades  appear  ; 

O  !  may  we  all  remember  well. 
The  night  of  death  draws  near. 


PSALMS    AND    HYMNS.  63 

2  We  lay  our  garments  by, 

Upon  our  beds  to  rest ; 
So  death  will  soon  disrobe  us  all 
Of  what  is  here  possessed. 

3  Lord,  keep  us  safe  this  night, 

Secure  from  all  our  fears ;  . 
May  angels  guard  us,  while  we  sleep, 
Till  morning  light  appears. 

4  And  when  we  early  rise, 

And  view  the  unwearied  sun. 
May  we  set  out  to  win  the  prize. 
And  after  glory  run. 

5  And  when  our  days  are  past. 

And  we  from  time  remove, 
O !  may  we  in  thy  bosom  rest. 
The  bosom  of  thy  love. 


69        Missionarij  Hymn.     7s.  & 
From  Greenland's  icy  mountains, 

From  India's  coral  strand  ; 
Where  Afric's  sunny  fountains 

Roll  down  their  golden  sand  ; 
From  many  an  ancient  river, 

From  many  a  palmy  plain. 
They  call  us  to  deliver 

Their  land  from  error's  chain. 
2  What,  though  the  spicy  breezes 

Blow  soft  o'er  Ceylon's  isle, 
Though  every  prospect  pleases. 

And  only  man  is  vile  ; 


64  A    SELECTION    OF 

In  vain  with  lavish  kindness, 
The  gifts  of  God  arc  strov^rn  ; 

The  heathen,  in  his  blindness. 
Bows  down  to  wood  and  stone. 

3  Shall  we,  whose  souls  are  lighted 

With  wisdom  from  on  high. 
Shall  we,  to  men  benighted. 

The  lamp  of  life  deny  ] 
Salvation !  O  Salvation  ! 

The  joyful  sound  proclaim, 
Till  earth's  remotest  nation 

Has  learned  Messiah's  name. 

4  Waft,  waft,  ye  winds,  his  story. 

And  you,  ye  waters,  roll, 
Till,  like  a  sea  of  glory. 

It  spreads  from  pole  to  pole ; 
Till  o'er  our  ransomed  nature. 

The  Lamb  for  sinners  slain, 
Redeemer,  King,  Creator, 

In  bliss  returns  to  reign. 


70  Morning  Psalm.     S.  M. 

Behold,  the  lofty  sky 

Declares  its  Maker,  God ! 
And  all  the  starry  works  on  high 

Proclaim  his  power  abroad. 
2  The  darkness  and  the  light 

Still  keep  their  course  the  sanie ; 
While  night  to  day,  and  day  to  night. 

Divinely  teach  his  name. 


PSALMS    AND    HYMNS.  65 

3  In  every  different  land, 

Their  general  voice  is  known  ; 
They  show  the  wonders  of  his  hand, 
And  orders  of  his  throne. 

4  Ye  Christian  lands,  rejoice. 

Here  he  reveals  his  word ; 
We  are  not  left  to  nature's  voice, 
To  bid  us  know  the  Lord. 

5  His  statutes  and  commands 

Are  set  before  our  eyes  ; 
He  puts  his  gospel  in  our  hands, 
Where  our  salvation  lies. 

6  His  laws  are  just  and  pure. 

His  truth  without  deceit ; 
His  promises  for  ever  sure. 
And  his  rewards  are  great. 

7  Not  honey  to  the  taste 

Affords  so  much  delight; 
Nor  gold  that  has  the  furnace  passed, 
So  much  allures  the  sight. 

8  While  of  thy  works  I  sing, 

Thy  glory  to  proclaim ; 
Accept  the  praise,  my  God,  my  King, 
In  my  Redeemer's  name. 


71  Hope  of  Victory.     L.  M. 

Now  may  the  God  of  power  and  grace 
Attend  his  people's  humble  cry ! 
0  Jehovah  hears  when  Israel  prays, 
And  brings  deliverance  from  on  high. 
6* 


66  A    SELECTION    OF 

2  The  name  of  Jacob's  God  defends, 
When  bucklers  fail  and  brazen  walls : 
He  from  his  sanctuary  sends 
Succour  and  strength  when  Zion  calls. 

3  Well  he  remembers  all  our  sighs, 
His  love  exceeds  our  best  deserts ; 
His  love  accepts  the  sacrifice 

Of  humble  groans  and  broken  hearts. 

4  In  his  salvation  is  our  hope, 
And  in  the  name  of  Israel's  God 
Our  troops  shall  lift  their  banners  up, 
Our  navies  spread  their  flags  abroad. 

5  Some  trust  in  horses  trained  for  war, 
And  some  of  chariots  make  their  boasts ; 
Our  surest  expectations  are 

From  thee,  the  Lord  of  heavenly  hosts. 

6  Now  save  us.  Lord,  from  slavish  fear, 
Now  let  our  hopes  be  firm  and  strong, 
Till  thy  salvation  shall  appear. 

And  joy  and  triumph  raise  the  song. 


72    Psalm  for  those  who  watch.    C.  M. 
If  God  to  build  the  house  deny, 

The  builders  work  in  vain ; 
And  towns  without  his  wakeful  eye, 
A  useless  watch  maintain. 
2  Before  the  morning  beams  arise. 
Your  painful  w^ork  renew. 
And  till  the  stars  ascend  the  skies 
Your  tiresome  toil  pursue. 


PSALMS    AND    HYMNS.  67 

3  Short  be  your  sleep,  and  coarse  your  fare ; 

In  vain,  till  God  has  blest ; 
.  But  if  his  smiles  attend  your  care, 
You  shall  have  food  and  rest. 

4  Nor  children,  relatives,  nor  friends, 

Shall  real  blessings  prove. 
Nor  all  the  earthly  joys  he  sends. 
If  sent  without  his  love. 


73  Midnight  Thoughts.     L.  M. 

Great  God,  indulge  my  humble  claim ; 
Thou  art  my  hope,  my  joy,  my  rest ; 
The  glories  that  compose  thy  name, 
Stand  all  engaged  to  make  me  blest. 

2  Thou  great  and  good,  thou  just  and  wise, 
Thou  art  my  Father  and  my  God ; 

And  I  am  thine  by  sacred  ties ; 

Thy  son,  thy  servant,  bought  with  blood. 

3  With  heart,  and  eyes,  and  lifted  hands. 
For  thee  I  long,  to  thee  I  look. 

As  travellers,  in  thirsty  lands. 
Pant  for  the  cooling  water  brook. 

4  With  early  feet  I  love  t'  appear 
Among  thy  saints  and  seek  thy  face ; 
Oft  have  I  seen  thy  glory  there. 

And  felt  the  power  of  sovereign  grace. 

5  Amidst  the  wakeful  hours  of  night. 
When  busy  cares  afflict  my  head. 
One  thought  of  thee  gives  new  delight. 
And  adds  refreshment  to  my  bed. 


68 


A    SELECTION    OF 


74  Devotion  by  Night.     C.  M. 

Ye  that  obey  th'  immortal  King, 

Attend  his  holy  place ; 
Bow  to  the  glories  of  his  power, 

And  bless  his  wondrous  grace. 

2  Lift  up  your  hands  by  morning  light, 

And  send  your  souls  on  high ; 
Raise  your  admiring  thoughts  by  night 
Above  the  starry  sky. 

3  The  God  of  Zion  cheers  our  hearts 

With  rays  of  quickening  grace ; 
The  God  that  spreads  the  heavens  abroad, 
And  rules  the  swelling  seas. 


75  071  Watch.     C.  M. 

Lord,  when  I  count  thy  mercies  o'er, 

They  strike  me  with  surprise  ; 
Not  all  the  sands  that  spread  the  shore 

To  equal  numbers  rise. 

2  My  flesh  with  fear  and  wonder  stands, 

The  product  of  thy  skill  ; 
And  hourly  blessings  from  thy  hands 
Thy  thoughts  of  love  reveal. 

3  These  on  my  heart  by  night  I  keep; 

How  kind,  how  dear  to  me ! 
O  may  the  hour  that  ends  my  sleep. 
Still  find  my  thoughts  with  thee ! 


PSALMS    AND    HYMNS.  69 

76  On  Watch.     L.  M. 

My  God,  permit  me  not  to  be 
A  stranger  to  myself  and  thee  ; 
Amidst  a  thousand  thoughts  I  rove, 
Forgetful  of  my  highest  love. 

2  Why  should  my  passions  mix  with  earth, 
And  thus  debase  my  heavenly  birth  ? 
Why  should  I  cleave  to  things  below, 
And  let  my  God,  my  Saviour  go  ? 

3  Call  me  away  from  flesh  and  sense ; 

One  sovereign  word  can  draw  me  thence; 
I  would  obey  the  voice  divine. 
And  all  inferior  joys  resign. 

4  Be  earth,  with  all  her  scenes,  withdrawn  ; 
Let  noise  and  vanity  be  gone ; 

In  secret  silence  of  the  mind, 

My  heaven,  and  there  my  God,  I  find. 


77     Watchman,  tell  us  of  the  Night.     7s. 
Watchman,  tell  us  of  the  night. 

What  its  signs  of  promise  are. 
Traveller,  o'er  yon  mountain's  height, 

See  that  glory-beaming  star. 
Watchman,  does  its  beauteous  ray 

Aught  of  hope  or  joy  foretell? 
Traveller,  yes,  it  brings  the  day, 

Promised  day  of  Israel. 


70 


A    SELECTION   OF 

Watchman,  tell  us  of  the  night ; 

Higher  yet  that  stars  ascends. 
Traveller,  blessedness  and  light, 

Peace  and  truth,  its  course  portends. 
Watchman,  will  its  beams  alone 

Gild  the  spot  that  gave  them  birth? 
Traveller,  ages  are  its  own, 

See  it  bursts  o'er  all  the  earth. 

Watchman,  tell  us  of  the  night, 

For  the  morning  seems  to  dawn. 
Traveller,  darkness  takes  its  flight. 

Doubt  and  terror  are  withdrawn. 
Watchman,  let  thy  wanderings  cease ; 

Hie  thee  to  thy  quiet  home. 
Traveller,  lo  !  the  Prince  of  peace, 

Lo !  the  Son  of  God  is  come. 


78        Pillar  of  Cloud.     D.  S.  M. 
Where  is  the  Hebrews'  God 

Who  kept  them  night  and  day? 
Where  is  the  heavenly  fire  and  cloud 

Which  showed  thy  church  their  w^ay  ? 
No  symbol  visible 

We  of  thy  presence  find  ; 
Yet  all  who  w^ould  obey  thy  will. 

Shall  know  thy  Father's  mind. 

2  Father,  thou  still  dost  lead 
The  children  of  thy  grace. 
Thy  spiritual,  believing  seed 
Throughout  this  wilderness ; 


PSALMS    AND    HYMNS.  71 

Our  chart  thy  written  word 

Thy  Spirit  is  our  guide, 
And  Christ,  the  glory  of  the  Lord, 

Doth  in  our  hearts  reside. 

3  Thy  providential  care. 

Lord,  we  with  joy  confess. 
Assured  thou  wilt  our  paths  prepare, 

And  order  all  our  ways : 
Thy  presence  shall  direct 

Our  journeys  here  beneath, 
And  convoy  home  thine  own  elect 

Through  a  triumphant  death. 


79      Consolation  in  Sickness.     C.  M. 

When  languor  and  disease  invade 
This  trembling  house  of  clay, 

'Tis  sweet  to  look  beyond  my  pains. 
And  long  to  fly  away. 

2  Sweet  to  look  inward,  and  attend 

The  whispers  of  his  love  ; 
Sweet  to  look  upward,  to  the  place 
Where  Jesus  pleads  above. 

3  Sweet  to  look  back,  and  see  my  name 

In  Hfe's  fair  book  set  down ; 
Sweet  to  look  forward,  and  behold 
Eternal  joys  my  own. 


72  A    SELECTION    OF 

4  Sweet  to  reflect  how  grace  divine 

My  sins  on  Jesus  laid ; 
Sweet  to  remember  that  his  blood 
My  debt  of  suffering  paid. 

5  Sweet  in  his  righteousness  to  stand, 

Which  saves  from  second  death ; 
Sweet  to  experience,  day  by  day, 
His  Spirit's  quickening  breath. 

6  Sweet  on  his  faithfulness  to  rest. 

Whose  love  can  never  end  ; 
Sweet  on  his  covenant  of  grace, 
For  all  things  to  depend. 

7  Sweet  in  the  confidence  of  faith, 

To  trust  his  firm  decrees  ; 
Sweet  to  lie  passive  in  his  hands, 
And  know  no  will  but  his. 

8  If  such  the  sweetness  of  the  streams. 

What  must  the  fountain  be ; 
Where  saints  and  angels  draw  their  bliss 
Immediately  from  thee ! 


80  After  Sickness.     C.  M. 

I  love  the  Lord  :  he  heard  my  cries, 
And  pitied  every  groan ; 

Long  as  I  live,  when  troubles  rise, 
I'll  hasten  to  his  throne. 


PSALMS    AND    HYMNS.  73 

2  I  love  the  Lord  :  he  bowed  his  ear, 

And  chased  my  griefs  away : 

O  let  my  heart  no  more  despair 

While  I  have  breath  to  pray. 

3  My  flesh  declined,  my  spirits  fell 

And  I  drew  near  the  dead, 
While  inward  pangs  and  fears  of  hell 
Perplexed  my  wakeful  head. 

4  "  My  God,"  I  cried,  ^'  thy  servant  save, 

Thou  ever  good  and  just ; 
Thy  power  can  rescue  from  the  grave, 
Thy  power  is  all  my  trust." 

5  The  Lord  beheld  me  sore  distrest, 

He  bade  my  pains  remove  ; 
Return,  my  soul,  to  God  thy  rest, 
For  thou  hast  known  his  love. 

6  My  God  hath  saved  my  soul  from  death, 

And  dried  my  falling  tears  ; 
Now  to  his  praise  I'll  spend  my  breath. 
And  my  remaining  years. 


81         Happiness  in  Death.     CM. 

Hear  what  the  voice  from  heaven  proclaims 

For  all  the  pious  dead ; 
Sweet  is  the  savour  of  their  names, 

And  soft  their  sleeping  bed. 

7 


74  A    SELECTION    OF 

2  They  die  in  Jesus,  and  are  blest; 

How  calm  their  slumbers  are ! 
From  sufferings  and  from  sin  released, 
And  freed  from  every  snare. 

3  Far  from  this  world  of  toil  and  strife, 

They're  present  with  the  Lord ; 
The  labours  of  their  mortal  life 
End  in  a  large  reward. 


82  Death.     C.  M. 

Death!  'tis  a  melancholy  day 
To  those  who  have  no  God; 

When  the  poor  soul  is  forced  away 
To  seek  her  last  abode. 

2  In  vain  to  heaven  she  lifts  her  eyes  ; 

But  guilt,  a  heavy  chain, 
Still  drags  her  downward  from  the  skies, 
To  darkness,  fire  and  pain. 

3  He  is  a  God  of  sovereign  love, 

Who  promised  heaven  to  me. 
And  taught  my  thoughts  to  soar  above, 
Where  happy  spirits  be. 

4  Prepare  me.  Lord,  for  thy  right  hand ; 

Then  come  the  joyful  day; 
Come  death,  and  some  celestial  band, 
To  bear  my  soul  away. 


PSALMS    AND    HYMNS.  75 

83  Peace  in  Death.     S.  M. 

O!  for  the  death  of  those, 

Who  slumber  in  the  Lord  ! 
O !  be,  Hke  theirs,  my  last  repose, 

Like  theirs,  my  last  reward ! 

2  Their  bodies  in  the  ground 

In  silent  hope  may  lie. 
Till  the  last  trumpet's  joyful  sound 
Shall  call  them  to  the  sky. 

3  Their  ransomed  spirits  soar. 

On  wings  of  faith  and  love, 

To  meet  the  Saviour  they  adore, 

And  reign  with  him  above. 

4  With  us  their  names  shall  live 

Through  long  succeeding  years. 
Embalmed  with  all  our  hearts  can  give, 
Our  praises  and  our  tears. 

5  O!  for  the  death  of  those, 

Who  slumber  in  the  Lord ! 
O !  be,  like  theirs,  my  last  repose, 
Like  theirs,  my  last  reward ! 


84         Triumph  over  Death.     C.  M. 
O !  for  an  overcoming  faith 

To  cheer  my  dying  hours. 
To  triumph  o'er  the  monster,  death. 
And  all  his  frightful  powers ! 


76  A    SELECTION    OF 

2  Joyful  with  all  the  strength  I  have, 

My  quivering  lips  should  sing, 
"Where  is  thy  boasted  victory,  grave? 
And  where  the  monster's  sting?" 

3  If  sin  be  pardoned,  Pm  secure; 

Death  has  no  sting  beside  ; 
The  law  gives  sin  its  damning  power ; 
But  Christ,  my  ransom,  died. 

4  Now  to  the  God  of  victory 

Immortal  thanks  be  paid, 
Who  makes  us  conquerors  while  we  die. 
Through  Christ  our  living  head. 


85        Hope  of  Resurrection.     S.  M. 

And  must  this  body  die. 
This  mortal  frame  decay? 

And  must  these  active  limbs  of  mine 
Lie  mouldering  in  the  clay  ? 

2  God  my  Redeemer  lives. 

And  often  from  the  skies. 
Looks  down  and  w^atches  all  my  dust. 
Till  he  shall  bid  it  rise. 

3  Arrayed  in  glorious  grace, 

Shall  these  vile  bodies  shine, 
And  every  shape  and  every  face 
Look  heavenly  and  divine. 


PSALMS    AND    HYMNS.  77 


4  These  lively  hopes  we  owe 

To  Jesus'  dying  love  : 
We  would  adore  his  grace  below, 
And  sing  his  power  above. 

5  Dear  Lord,  accept  the  praise 

Of  these  our  humble  songs, 
Till  tunes  of  nobler  sound  we  raise 
With  our  immortal  tongues. 


86  Warning  of  Death,     t.  M. 

That  awful  hour  will  soon  appear, 
Swift  on  the  wings  of  time  it  flies, 
When  all  that  pains  or  pleases  here, 
W"ill  vanish  from  my  closing  eyes. 

2  Death  calls  my  friends,  my  neighbours  hence, 
And  none  resist  the  fatal  dart : 

Continual  warnings  strike  my  sense ; 
And  shall  they  fail  to  strike  my  heart  t 

3  Think,  O  my  soul !  how  much  depends 
On  the  short  period  of  a  day : 

Shall  time,  which  heaven  in  mercy  lends, 
Be  negligently  thrown  away  ? 

4  Thy  remnant  minutes  strive  to  us ; 
Awake  !  rouse  every  active  power  ! 
And  not  in  dreams  and  trifles  lose 

This  little,  this  important  hour  ! 

7* 


78  A  SELECTION  or 

5  Lord  of  my  life  !  inspire  my  heart 
With  heavenly  ardour,  grace  divine ; 
Nor  let  thy  presence  e'er  depart, 

For  strength,  and  life,  and  death  are  thine. 

6  O  teach  me  the  celestial  skill. 
Each  aw^ful  warning  to  improve! 

And  w^hile  my  days  are  shortening  still. 
Prepare  me  for  the  joys  above  ! 


87  Resurrection.     L.  M. 

Lord,  I  am  thine ;  but  thou  wilt  prove 
My  faith,  my  patience,  and  my  love : 
When  men  of  spite  against  me  join, 
They  are  the  sword,  the  hand  is  thine. 

2  Their  hope  and  portion  lie  below ; 
'Tis  all  the  happiness  they  know ; 

'Tis  all  they  seek,  they  take  their  shares^ 
And  leave  the  rest  among  their  heirs. 

3  What  sinners  value,  I  resign ; 
Lord,  'tis  enough  that  thou  art  mine ; 
I  shall  behold  thy  blissful  face. 

And  stand  complete  in  righteousness. 

4  This  life's  a  dream,  an  empty  show ; 
But  the  bright  world  to  which  I  go, 
Hath  joys  substantial  and  sincere; 
When  shall  I  w^ake  and  find  me  there  1 


PSALMS    AND    HYMNS.  79 

5  O  glorious  hour  !  O  blest  abode  ! 
I  shall  be  near,  and  like  my  God ; 
And  flesh  and  sin  no  more  control 
The  sacred  pleasures  of  the  soul. 

6  My  flesh  shall  slumber  in  the  ground, 
Till  the  last  trumpet's  joyful  sound; 

Then  burst  the  chains  with  sweet  surpris.e, 
And  in  my  Saviour's  image  rise. 


88  Heave7i.     C.  M. 

Jerusalem,  my  happy  home, 

Name  ever  dear  to  me  ! 
When  shall  my  labours  have  an  end, 

In  joy,  and  peace,  and  thee  ? 

2  When  shall  these  eyes  thy  heaven-built  walls 

And  pearly  gates  behold ; 
Thy  bulwarks,  with  salvation  strong, 
And  streets  of  shining  gold? 

3  O  !  when,  thou  city  of  my  God, 

Shall  I  thy  courts  ascend. 
Where  congregations  ne'er  break  up, 
And  Sabbaths  have  no  end  ? 

4  There  happier  bowers  than  Eden's  bloom, 

Nor  sin  nor  sorrow  know: 
Blest  seats,  through  rude  and  stormy  scenes, 
I  onward  press  to  you. 


80  A    SELECTION    OF 

5  Why  should  I  shrink  at  pain  and  woe, 

Or  feel  at  death,  dismay  1 
I've  Canaan's  goodly  land  in  view, 
And  realms  of  endless  day. 

6  Apostles,  martyrs,  prophets  there 

Around  my  Saviour  stand  ; 
And  soon  my  friends  in  Christ  below, 
Will  join  the  glorious  band. 

7  Jerusalem,  my  happy  home. 

My  soul  still  pants  for  thee  ; 
Then  shall  my  labours  have  an  end, 
When  I  thy  joys  shall  see. 


89         Assurance  of  Heaven.     C.  M. 

When  I  can  read  my  title  clear. 

To  mansions  in  the  skies, 
I  bid  farewell  to  every  fear, 

And  wipe  my  weeping  eyes. 

2  Should  earth  against  my  soul  engage. 

And  hellish  darts  be  hurled. 
Then  I  can  smile  at  Satan's  rage, 
And  face  a  frowning  world. 

3  Let  cares  like  a  wild  deluge  come. 

And  storms  of  sorrow  fall  ; 
May  I  but  safely  reach  my  home, 
My  God,-  my  heaven,  my  all 


PSALMS    AND    HYMNS.  81 


There  shall  I  bathe  my  weary  soul 
In  seas  of  heavenly  rest, 

And  not  a  wave  of  trouble  roll 
Across  my  peaceful  breast. 


90  Judgment.     L.  C.  M. 

Lo  !  on  a  narrow  neck  of  land, 
'Twixt  two  unbounded  seas  I  stand, 

Yet  how  insensible ! 
A  point  of  time,  a  moment's  space. 
Removes  me  to  yon  heavenly  place, 
Or  shuts  me  up  in  hell. 

2  0  God,  my  inmost  soul  convert, 
And  deeply  on  my  thoughtless  heart, 

Eternal  things  impress : 
Give  me  to  feel  their  solemn  weight, 
And  save  me  ere  it  be  too  late; 

Wake  me  to  righteousness. 

3  Before  me  place  in  bright  array, 
The  pomp  of  that  tremendous  day, 

When  thou  with  clouds  shalt  come 
To  judge  the  nations  at  thy  bar: 
And  tell  me,  Lord,  shall  I  be  there. 

To  meet  a  joyful  doom  % 

4  Be  this  my  one  great  business  here, 
With  holy  trembling,  holy  fear, 

To  make  my  calling  sure ; 
Thine  utmost  counsel  to  fulfil, 
And  suffer  all  thy  righteous  will. 

And  to  the  end  endure. 


82  A    SELECTION    OF 

Then,  Saviour,  then  my  soul  receive, 
Transported  from  this  vale,  to  live 

And  reign  with  thee  above  ; 
Where  faith  is  sweetly  lost  in  sight, 
And  hope,  in  full,  supreme  delight, 

And  everlasting  love. 


91        The  Mariner's  Psalm.     C.  M. 
Thy  works  of  glory,  mighty  Lord, 

That  rule  the  boisterous  sea, 
The  sons  of  courage  shall  record, 

Who  tempt  the  dangerous  way. 

2  At  thy  command  the  winds  arise, 

And  swell  the  towering  waves ! 
The  men,  astonished,  mount  the  skies, 
And  sink  in  gaping  graves, 

3  Again  they  climb  the  watery  hills, 

And  plunge  in  deeps  again  : 
Each  like  a  tottering  drunkard  reels, 
And  finds  his  courage  vain. 

1  Frighted  to  hear  the  tempest  roar, 
They  pant  with  fluttering  breath ; 
And,  hopeless  of  the  distant  shore, 
Expect  immediate  death. 

5  Then  to  the  Lord  they  raise  their  cries  ; 
He  hears  the  loud  request, 
And  orders  silence  through  the  skies, 
And  lays  the  floods  to  rest. 


PSALMS    AND    HYMNS.  83 

6  Sailors  rejoice  to  lose  their  fears, 

And  see  the  storm  allayed  : 
Now  to  their  eyes  the  port  appears ; 
There  let  their  vows  be  paid. 

7  'Tis  God  that  brings  them  safe  to  land : 

Let  stupid  mortals  know, 
That  waves  are  under  his  command, 
And  all  the  winds  that  blow. 

8  O  that  the  sons  of  men  would  praise 

The  goodness  of  the  Lord  ! 
And  those  that  see  thy  wondrous  ways, 
Thy  wondrous  love  record. 


92  After  a  Storm.     L.  M. 

Would  you  behold  the  works  of  God, 
His  wonders  in  the  world  abroad  ? 
With  the  bold  mariners  survey 
The  unknown  regions  of  the  sea. 

2  Tlley  leave  their  native  shores  behind. 
And  seize  the  favour  of  the  wind ; 
Till  God  command,  and  tempests  rise. 
That  heave  the  ocean  to  the  skies. 

3  Now  to  the  heavens  they  mount  amain. 
Now  sink  to  dreadful  deeps  again  ; 
What  strange  affrights  young  sailors  feel, 
And  like  a  staggering  drunkard  reel ! 


84  A    SELECTION    OF 

4  When  land  is  far  and  death  is  nigh, 
Lost  to  all  hope,  to  God  they  cry ; 
His  mercy  hears  their  loud  address, 
And  sends  salvation  in  distress. 

5  He  bids  the  winds  their  wrath  assuage, 
And  stormy  tempests  cease  to  rage ; 
The  gladsome  crew  their  fears  give  o*er, 
And  hail  with  joy  their  native  shore. 

6  O  may  the  sons  of  men  record 

The  wondrons  goodness  of  the  Lord ! 
Let  them  their  private  offerings  bring. 
And  in  the  church  his  glory  sing. 


93        Praise  for  Deliverance.     CM. 

Lord,  thou  hast  heard  thy  servant  cry, 
And  rescued  from  the  grave ; 

Now  shall  he  live,  and  none  can  die. 
If  God  resolve  to  save. 

2  Thy  praise,  more  constant  than  before, 

Shall  fill  his  daily  breath ; 
Thy  hand,  that  hath  chastised  him  sore, 
Defends  him  still  from  death. 

3  Open  the  gates  of  Zion  now. 

For  we  shall  worship  there. 
The  house  where  all  the  righteous  go, 
Thy  mercy  to  declare. 


PSALMS    AND    HYMNS.  ^^ 

4  Among  the  assemblies  of  thy  saints 
Our  thankful  voice  we  raise ; 
There  we  have  told  thee  our  complaints, 
And  there  we  speak  thy  praise. 


94  In  dangerous  Undertakings.     C.  M. 

To  heaven  I  lift  my  waiting  eyes, 
There  all  my  hopes  are  laid : 

The  Lord  that  built  the  earth  and  skies 
Is  my  perpetual  aid. 

2  Their  steadfast  feet  shall  never  fall, 

Whom  he  designs  to  keep  ; 

His  ear  attends  the  softest  call ; 

His  eyes  can  never  sleep. 

3  He  will  sustain  our  weakest  powers 

With  his  almighty  arm, 
And  watch  our  most  unguarded  hours 
Against  surprising  harm 

4  Israel  rejoice,  and  rest  secure. 

Thy  keeper  is  the  Lord ; 
His  wakeful  eyes  employ  his  power 
For  thine  eternal  guard. 

5  Nor  scorching  sun,  nor  sickly  moon, 

Shall  have  its  leave  to  smite ; 
He  shields  thy  head  from  burning  noon. 
From  blasting  damps  at  night. 

8 


86 


A    SELECTION    OF 


6  He  guards  thy  soul,  he  keeps  thy  breath, 
Where  thickest  dangers  come  ; 
Go  and  return,  secure  from  death, 
Till  God  command  thee  home. 


95    Seaman'' s  Prayer  in  Danger.     12s. 

2  When  through  the  torn  sail  the  wild  tempest  is 

streaming, 
When  o'er  the  dark  wave  the   red  lightning  is 

gleaming, 
Nor  hope  lends  a  ray,  the  poor  seaman  to  cherish, 
We  fly  to  our  Maker;  "  Save,  Lord,  or  we  perish." 

2  O  Jesus,  once  rocked  on  the  breast  of  the  billow, 
Aroused  by  the  shriek  of  despair  from  thy  pillow, 
Now  seated  in  glory,  the  mariner  cherish, 

Who  cries  in  his  anguish,  "  Save,  Lord,  or  we 
perish." 

3  And,  O!  when  the  whirlwind  of  passion  is  raging, 
When  sin  in  our  hearts  his  wild  warfare  is  waging, 
Then  send  down  thy  grace,  thy  redeemed  to  cherish, 
Rebuke  the  destroyer;  "  Save,  Lord,  or  we  perish." 


96        The  Traveller' s  Hymn.     C.  M. 

How  are  thy  servants  blest,  O  Lord, 
How  sure  is  their  defence  ! 

Eternal  Wisdom  is  their  guide. 
Their  help  Omnipotence. 


PSALMS    AND    HYMNS.  87 

2  In  foreign  realms,  and  lands  remote, 

Supported  by  thy  care, 
Through  burning  climes  they  pass  unhurt, 
And  breathe  in  tainted  air. 

3  When  by  the  dreadful  tempest  borne 

High  on  the  broken  wave, 
They  know  thou  art  not  slow  to  hear, 

Nor  impotent  to  save. 

4  The  storm  is  laid,  the  winds  retire. 

Obedient  to  thy  will  ; 
The  sea,  that  roars  at  thy  command. 
At  thy  command  is  still. 

5  In  midst  of  dangers,  fears,  and  deaths. 

Thy  goodness  we'll  adore  ; 
We'll  praise  thee  for  thy  mercies  past, 
And  humbly  hope  for  more. 

6  Our  Hfe,  while  thou  preserv'st  that  life. 

Thy  sacrifice  shall  be  : 
And  death,  when  death  shall  be  our  lot. 
Shall  join  our  souls  to  thee. 


97       Prayer  for  Protection.     C.  M. 

O  God  of  Bethel,  by  whose  hand 

Thy  people  still  are  fed  : 
Who  through  this  weary  pilgrimage 

Hast  all  our  fathers  led ; 


88  A    SELECTION  .OF 

3  Our  vows,  our  prayers,  we  now  presents 
Before  thy  throne  of  grace  : 
God  of  our  fathers,  be  the  God 
Of  their  succeeding  race. 

3  Through  each  perplexing  path  of  life 

Our  wandering  footsteps  guide  : 
Give  us  each  day  our  daily  bread, 
And  raiment  fit  provide. 

4  O  spread  thy  covering  wings  around, 
*  Till  all  our  wanderings  cease, 

And  at  our  Father's  loved  abode 
Our  souls  arrive  in  peace. 

5  Such  blessings  from  thy  gracious  hand 

Our  humble  prayers  implore  ; 
And  thou  shalt  be  our  chosen  God, 
And  portion  evermore. 


98  The   Voyage.     H.  M. 

Jesus,  at  thy  command 

I  launch  into  the  deep. 
And  leave  my  native  land. 

Where  sin  lulls  all  asleep : 
For  thee  I  would  the  world  resign. 
And  sail  to  heaven  with  thee  and  thifte. 

2  Thou  art  my  pilot  wise  ; 
My  compass  is  thy  word: 
My  soul  each  storm  defies, 
While  I  have  such  a  Lord! 


PSALMS    AND    HYMNS.  89 

I  trust  thy  faithfulness  and  power 
To  save  me  in  the  trying  hour. 

3  Though  rocks  and  quicksands  deep 

Through  all  my  passage  lie ; 
Yet  Christ  will  safely  keep 

And  guide  me  with  his  eye : 
My  anchor  Hope,  shall  firm  abide, 
And  I  each  boisterous  storm  outride. 

4  By  faith  I  see  the  land — 

The  port  of  endless  rest : 
My  soul,  thy  sails  expand, 

And  fly  to  Jesus'  breast ! 
O  may  I  reach  the  heavenly  shore, 
Where  winds  and  waves  distress  no  more. 


5  Whene'er  becalmed  I  lie. 

And  storms  forbear  to  toss  ; 
Be  thou,  dear  Lord,  still  nigh, 

Lest  I  should  suffer  loss : 
For  more  the  treacherous  calm  I  dread, 
Than  tempest  bursting  o'er  my  head. 

6  Come,  Holy  Ghost,  and  blow 

A  prosperous  gale  of  grace  ; 
Waft  me  from  all  below. 

To  heaven — my  destined  place  ! 
Then,  in  full  sail,  my  port  I'll  find, 
And  leave  the  world  and  sin  behind. 
8* 


90  A    SELECTION    OF 


99  Sailor's  Hymii.     L.  P.  M. 

Ye  who  are  doomed  from  shore  to  shore 
The  trackless  ocean  to  explore ; 
With  joyful  hearts  adore  his  name, 
His  wonders  in  the  deep  proclaim  ; 
At  his  command  the  tempest  lowers, 
And  all  its  fury  round  you  pours. 

2  The  winds  contend,  the  billows  rise, 
And  your  tall  vessels  touch  the  skies ; 
Till  dashed  from  the  tremendous  height, 
Low  in  the  deep  ye  look  for  fate ; 
From  side  to  side  impetuous  tost. 

All  hope  of  human  aid  is  lost : 

3  And  every  heart  becomes  the  prey 
Of  wild  affright,  or  cold  dismay  ; 
In  pale  despair,  on  heaven  ye  gaze. 
To  heaven  your  ardent  vows  ye  raise ; 
And  He  who  bade  the  tempest  rave. 
Is  still  omnipotent  to  save  ! 


100         The  desired  Port.     L.  M. 

The  Christian  navigates  a  sea 

Where  various  forms  of  death  appear; 

Nor  skill,  alas !  nor  power  has  he, 
Aright  his  dangerous  course  to  steer. 


PSALMS    AND    HYMNS.  9$, 

Sometimes  there  lies  a  treacherous  rock 

Beneath  the  surface  of  the  wave ! 
He  strikes,  but  yet  survives  the  shock, 

For  Jesus  is  at  hand  to  save. 


3  But  hark  !  the  midnight  tempest  roars  ! 

He  seems  forsaken  and  alone ; 
But  Jesus,  whom  he  then  implores, 
Unseen  preserves  and  leads  him  on. 

4  On  the  smooth  surface  of  the  deep, 

Without  a  fear  he  sometimes  lies : 
The  danger  then  is  lest  he  sleep, 
And  ruin  seize  him  by  surprise. 

5  His  destined  land  he  sometimes  sees. 

And  thinks  his  toils  will  soon  be  o'er ; 
Expects  some  favourable  breeze 
Will  waft  him  quickly  to  the  shore. 

6  But  sudden  clouds  obstruct  his  view. 

And  he  enjoys  the  sight  no  more ; 
Nor  does  he  now  believe  it  true. 
That  he  had  even  seen  the  shore. 


7  Though  fear  his  heart  should  overwhelm, 
He'll  reach  the  port  for  which  he's  bound ; 
For  Jesus  holds  and  guides  the  helm. 
And  safety  is  where  He  is  found. 


92  A    SJELECTION    OF 


101  The  Soldier,     H.  M. 

Hark  !  'tis  a  martial  sound ! 

To  arms,  ye  saints,  to  arms  ! 
Your  foes  are  gathering  round, 

And  peace  -has  lost  its  charms; 
Prepare  the  helmet,  sword  and  shield, 
The  trumpet  calls  you  to  the  field. 

2  No  common  foes  appear 

To  dare  you  to  the  fight. 
But  such  as  own  no  fear. 

And  glory  in  their  might : 
The  powers  of  darkness  are  at  hand; 
Resist,  or  bow  to  their  command. 


3  An  arm  of  flesh  must  fail 

In  such  a  strife  as  this ; 
He  only  can  prevail. 

Whose  arm  immortal  is  : 
*Tis  heaven  itself  the  strength  must  yield, 
And  weapons  fit  for  such  a  field. 

4  And  heaven  supplies  them  too ; 

The  Lord,  who  never  faints, 
Is  greater  than  the  foe. 

And  he  is  w4th  his  saints : 
Thus  armed  they  venture  to  the  fight ; 
Thus  armed  they  put  their  foes  to  flight. 


PSALMS    AND    HYMNS.  9^^ 


5  And  when  the  conflict's  past, 
On  yonder  peaceful  shore 
They  shall  repose  at  last, 

And  see  their  foes  no  more : 
The  fruits  of  victory  enjoy. 
And  never  more  their  arms  employ. 


102         The  Christian  Soldier.     7s. 

Much  in  sorrow,  oft  in  woe, 
Onward,  Christians,  onward  go ; 
Fight  the  fight,  and,  worn  with  strife, 
Steep  with  tears  the  bread  of  life. 

2  Onward,  Christians,  onward  go, 
Join  the  war,  and  face  the  foe ; 
Faint  not — much  doth  yet  remain ; 
Dreary  is  the  long  campaign. 

3  Shrink  not.  Christians — will  ye  yield  ? 
Will  ye  quit  the  painful  field  ? 
Fight  till  all  the  conflict's  over, 

Nor  your  foemen  rally  more. 

4  But  when  loud  the  trumpet  blown 
Speaks  their  forces  overthrown, 
Christ,  your  Captain,  shall  bestow 
Crowns  to  grace  the  conqueror's  brow. 


94  A    SELECTION    OF 


103     Alarm  for  Conflict,     S.  M.  D. 

Hark  !  how  the  watchmen  cry! 

Attend  the  trumpet's  sound  ; 
Stand  to  your  arms  !  the  foe  is  nigh ! 

The  powers  of  hell  surround  ! 
Who  bow  to  Christ's  command, 

Your  arms  and  hearts  prepare ; 
The  day  of  battle  is  at  hand  ! 

Go  forth  to  glorious  war ! 


Go  up  with  Christ  your  head, 

Your  Captain's  footsteps  see  ; 
Follow  your  Captain,  and  be  led 

To  certain  victory. 
All  power  to  him  is  given ; 

He  ever  reigns  the  same  : 
Salvation,  happiness,  and  heaven 

Are  all  in  Jesus'  name. 


3  Only  have  faith  in  God; 

In  faith  your  foes  assail; 
Not  wrestling  against  flesh  and  blood, 

But  all  the  powers  of  hell : 
From  thrones  of  glory  driven, 

By  flaming  vengeance  hurled. 
They  throng  the  air,  and  darken  heaven, 

And  rule  the  lower  world. 


PSALMS    AND    HYMNS.  Qg 

104         Victory  from  God.     CM. 
We  love  thee,  Lord,  and  we  adore ; 

Now  is  thine  arm  revealed  : 
Thou  art  our  strength,  our  heavenly  tower  ; 

Our  bulwark  and  our  shield. 

2  We  fly  to  our  eternal  rock, 

And  find  a  sure  defence  ; 
His  holy  name  our  lips  invoke, 
And  draw  salvation  thence. 

3  When  God  our  leader  shines  in  arms, 

What  mortal  heart  can  bear 
The  thunder  of  his  loud  alarms  1 
The  lightning  of  his  spear  ? 

4  He  rides  upon  the  winged  wind ; 

And  angels  in  array. 
In  millions,  wait  to  know  his  mind. 
And  swift  as  flames  obey. 

5  He  speaks,  and  at  his  fierce  rebuke 

Whole  armies  are  dismayed ; 
His  voice,  his  frown,  his  angry  look 
Strike  all  their  courage  dead. 

6  He  forms  our  generals  for  the  field, 

With  all  their  dreadful  skill  ; 
Gives  them  his  awful  sword  to  wield, 
And  makes  their  hearts  of  steel. 

7  He  arms  our  captains  to  the  fight, 

(Tho'  there  his  name's  forgot) 
He  girded  Cyrus  with  his  might, 
When  Cyrus  knew  him  not. 


96  A    SELECTION    OF 

8  Oft  has  the  Lord  whole  nations  blest 
For  his  own  children's  sake : 
The  powers,  that  give  his  people  rest, 
Shall  of  his  care  partake. 


105      The  Conqueror's  Song.    C.  M. 

To  thine  almighty  arm  we  owe 

The  triumphs  of  the  day  ; 
Thy  terrors,  Lord,  confound  the  foe, 

And  melt  his  strength  away. 

2  'Tis  by  thine  aid  our  troops  prevail, 

And  break  united  powers  : 
Or  burn  their  boasted  fleets,  or  scale 
The  proudest  of  their  towers. 

3  How  have  we  chased  them  through  the  field, 

And  trod  them  to  the  ground. 
While  thy  salvation  was  our  shield. 
And  they  no  shelter  found ! 

4  In  vain  to  idol  saints  they  cry, 

And  perish  in  their  blood  : 
Where  is  a  rock  so  great,  so  high, 
So  powerful  as  our  God  1 

5  The  Rock  of  Israel  ever  lives, 

His  name  be  ever  blest ; 
'Tis  his  own  arm  the  victory  gives, 
He  gives  his  people  rest. 


PSALMS    AND    HYMNS.  97 

106        After  Engagement.     CM. 

The  Lord  appears  my  helper  now, 

Nor  is  my  soul  afraid 
Of  what  the  sons  of  earth  can  do, 

Since  heaven  affords  its  aid. 

2  'Tis  safer,  Lord,  to  hope  in  thee, 

And  have  my  God  my  friend, 
Than  trust  in  men  of  high  degree, 
And  on  their  truth  depend. 

3  'Tis  through  the  Lord  my  heart  is  strong, 

In  him  my  lips  rejoice ; 
While  his  salvation  is  my  song, 
How  cheerful  is  my  voice ! 

4  Like  angry  bees  they  girt  me  round  ; 

When  God  appears,  they  fly; 
So  burning  thorns  with  crackling  sound. 
Make  a  fierce  blaze  and  die. 

5  Joy  to  the  saints,  and  peace  belongs ; 

The  Lord  protects  their  days ; 
Let  Israel  tune  immortal  songs 
To  his  almighty  grace. 


107      The  Spiritual  Combat.     C.  M. 

Am  I  a  soldier  of  the  cross, 

A  follower  of  the  Lamb, 
And  shall  I  fear  to  own  his  cause, 

Or  blush  to  speak  his  name  ? 


98 


A    SELECTION   OF 


2  Must  I  be  carried  to  the  skies, 

On  flowery  beds  of  ease ; 
While  others  fought  to  win  the  prize, 
And  sailed  through  bloody  seas  ? 

3  Are  there  no  foes  for  me  to  face  ? 

Must  I  not  stem  the  flood  ? 
Is  this  dark  world  a  friend  to  grace, 
To  help  me  on  to  God  ? 

4  Sure  I  must  fight,  if  I  would  reign  ; 

Increase  my  coui-age  Lord ; 
I'll  bear  the  toil,  endure  the  pain. 
Supported  by  thy  word. 

5  Thy  saints  in  all  this  glorious  war, 

Shall  conquer,  though  they  die ; 
They  see  the  triumph  from  afar. 
With  faith's  discerning  eye. 

6  When  that  illustrious  day  shall  rise, 

And  all  thine  armies  shine, 
In  robes  of  victory  through  the  skies, 
The  glory  shall  be  thine. 


108       Prospect  of  Death.     8s  &  7s. 

Gently,  Lord,  O !  gently  lead  us, 
Through  this  lonely  vale  of  tears ; 

Through  the  changes  thou'st  decreed  us, 
Till  our  last  great  change  appears. 


PSALMS    AND    HYMNS.  ft9 

When  temptations's  darts  assail  us, 

When  in  devious  paths  we  stray, 
Let  thy  goodness  never  fail  us, 

Lead  us  in  thy  perfect  way. 

In  the  hour  of  pain  and  anguish. 

In  the  hour  when  death  draws  near, 
Suffer  not  our  hearts  to  languish, 

Suffer  not  our  souls  to  fear. 
And  when  mortal  life  is  ended. 

Bid  us  in  thine  arms  to  rest, 
Till  by  angel  bands  attended, 

We  awake  among  the  blest. 


109     The  Armour  of  God.     S.  M.  D. 
Soldiers  of  Christ,  arise 

And  put  your  armour  on. 
Strong  in  the  strength  which  God  supplies, 

Through  his  eternal  Son ; 

Strong  in  the  Lord  of  Hosts, 

And  in  his  mighty  power ; 
Who  in  the  strength  of  Jesus  trusts. 

Is  more  than  conqueror. 

2  Stand  then  in  his  great  might, 

With  all  your  strength  endued, 
But  take,  to  arm  you  for  the  fight, 

The  panoply  of  God  : 

That  having  all  things  done, 

And  all  your  conflicts  past, 
Ye  may  o'ercome  through  Christ  alone. 

And  stand  entire  at  last. 


100 


A    SELECTION    OF 


Stand  then  against  your  foes, 
In  close  and  firm  array : 

Legions  of  wily  fiends  oppose 
Throughout  the  evil  day : 
But  meet  the  sons  of  night, 
And  mock  their  vain  design, 

Armed  in  the  arms  of  heavenly  light, 
Of  righteousness  divine. 

Leave  no  unguarded  place. 

No  weakness  of  the  soul  ; 
Take  every  virtue,  every  grace, 

And  fortify  the  whole: 

Indissolubly  joined, 

To  battle  all  proceed  ; 
But  arm  yourselves  with  all  the  mind, 

That  was  in  Christ  your  head. 


110       The  Army  of  Martyrs.     8s. 

The  martyrs  and  saints  of  our  God, 

Who  stand  round  his  heavenly  throne, 
Who  through  this  vast  wilderness  trod, 

The  path  of  affliction  alone  : 
They  hid  not  from  Jesus  their  face. 

Nor  feared  they  the  sword  or  the  flame, 
They  felt  the  sweet  power  of  his  grace. 

And  scorned  to  dishonour  his  name. 

2  Blest  spirits  !  from  danger  and  pain. 

From  prisons  and  racks  they  are  free; 
They  never  shall  suffer  again, 
Nor  sin,  nor  temptation  shall  see : 


rSALMS    AND    HYMNS.  101 

Their  torments  and  anguish  are  o'er, 

They  see  their  Redeemer  above ; 
They  flamed  as  his  martyrs  before, 

Now  only  they  burn  with  his  love. 

Time  !  hasten  that  rapturous  day, 

When  we  shall  partake  in  their  songs ; 
Drive  swiftly,  each  moment  away, 

Which  our  separation  prolongs  : 
We  sigh,  and  lament  us  in  vain, 

While  through  this  wild  desert  we  roam; 
Soon,  soon,  may  we  triumph  to  gain 

Our  peaceful,  unchangeable  home  ! 


Ill     The  Warrior's  Crown.     C.  M. 

Hark!  'tis  our  heavenly  Leader's  voice 

From  his  triumphant  seat :  . 
'Midst  all  the  war's  tumultuous  noise. 

How  powerful  and  how  sweet ! 

2  "  Fight  on,  my  faithful  band,  (he  cries) 

Nor  fear  the  mortal  blow  ! 
Who  first  in  such  a  warfare  dies 
Shall  speediest  victory  know. 

3  "  I  have  my  days  of  combat  known, 

And  in  the  dust  was  laid ; 
But  thence  I  mounted  to  my  throne, 
And  glory  crowns  my  head. 

4  "  That  throne,  that  glory  you  shall  share  ; 

My  hands  the  crown  shall  give ; 
And  you  the  sparkling  honours  wear, 
While  God  himself  shall  live." 
9* 


102 


A    SELECTION    OF 


5  Lord,  'tis  enough  ;  our  bosoms  glow 

With  courage,  and  with  Jove : 
Thy  hand  shall  bear  thy  soldiers  through, 
And  raise  their  heads  above. 

6  My  soul,  while  death  besets  me  round, 

Erects  her  ardent  eyes. 
And  longs,  through  some  illustrious  wound, 
To  rush  and  seize  the  prize. 


112  Praise.     L.  M. 

Praise  ye  the  Lord ;  all  nature  join 
In  work  and  worship  so  divine ; 
Let  heaven  and  earth  unite,  and  raise 
High  hallelujahs  to  his  praise. 

2  While  realms  of  joy,  and  worlds  around, 
Their  hallelujahs  high  resound ; 

Let  saints  below  and  saints  above, 
Exulting  sing  redeeming  love. 

3  As  instruments  well  tuned  and  strung, 
We'll  praise  the  Lord  with  heart  and  tongue ; 
While  life  remains  we'll  loud  proclaim 
High  hallelujahs  to  his  name. 

4  Beyond  the  grave,  in  nobler  strains. 
When  freed  from  sorrow,  sin,  and  pains, 
Eternally  the  church  will  raise 

High  hallelujahs  to  his  praise. 


PSALMS    AND    HYMNS.  103 

113        Praise  to  Christ.     6s  &  4s. 

Glory  to  God  on  high ! 
Let  earth  and  skies  reply, 
Praise  ye  his  name ; 

His  love  and  grace  adore, 

Who  all  our  sorrows  bore ; 

Sing  loud  for  evermore, 
Worthy  the  Lamb ! 

2  Jesus  our  Lord  and  God  ; 
Bore  sin's  tremendous  load  ; 

Praise  ye  his  name ; 

Tell  what  his  arm  has  done, 
What  spoils  from  death  he  won  : 
Sing  his  great  name  alone, 
Worthy  the  Lamb ! 

3  While  they  around  the  throne, 
Cheerfully  join  in  one, 

Praising  his  name ; 

Those  who  have  felt  his  blood 
Sealing  their  peace  with  God, 
Sound  his  dear  fame  abroad; 
Worthy  the  Lamb ! 

4  Join,  all  ye  ransomed  race. 
Our  holy  Lord  to  bless ; 

Praise  ye  his  name  ; 
In  him  we  will  rejoice. 
And  make  a  joyful  noise, 
Shouting  with  heart  and  voice, 
Worthy  the  Lamb ! 


F04 

DOXOLOGIES. 

C.  M. 

Let  God  the  Father,  and  the  Son, 

And  Spirit  be  adored, 
Where  there  are  works  to  make  him  known, 

Or  saints  to  love  the  Lord. 

C.   M. 

To  Father,  Son,  and  Holy  Ghost, 

The  God  whom  we  adore, 
Be  glory  as  it  was,  is  now. 

And  shall  be  evermore. 

L.  M. 

Praise  God  from  whom  all  blessings  flow ; 
Praise  him,  all  creatures  here  below ; 
Praise  him  above,  ye  heavenly  host ; 
Praise  Father,  Son,  and  Holy  Ghost. 

L.  M. 

To  God  the  Father,  God  the  Son,  • 
And  God  the  Spirit,  Three  in  One, 
Be  honour,  praise,  and  glory  given, 
By  all  on  earth,  and  all  in  heaven. 

S.  M. 

Ye  angels  round  the  throne. 

And  saints  that  dwell  below, 
Worship  the  Father,  love  the  Son, 

And  bless  the  Spirit  too. 

S.   M. 

Give  to  the  Father  praise. 

Give  glory  to  the  Son, 
And  to  the  Spirit  of  his  grace 

Be  equal  honour  done. 


DOXOLOGIES.  105 

H.  M. 

To  God  the  Father's  throne, 

Perpetual  honours  raise : 
Glory  to  God  the  Son ; 

To  God  the  Spirit  praise : 
With  all  our  powers,  eternal  King, 
Thy  name  we  sing,  while  faith  adores. 

L.  P.  M. 

Now  to  the  great,  the  sacred  Three, 

The  Father,  Son,  and  Spirit,  be 

Eternal  power  and  glory  given, 
Through  all  the  worlds  w^here  God  is  known, 
By  all  the  angels  near  the  throne. 

And  all  the  saints  in  earth  and  heaven. 

7s. 

Sing  we  to  our  God  above, 
Praise  eternal  as  his  love; 
Praise  him  all  ye  heavenly  host, 
Father,  Son,  and  Holy  Ghost. 

7s. 

Praise  the  name  of  God  most  high, 
Praise  him,  all  below  the  sky. 
Praise  him,  all  ye  heavenly  host, 
Father,  Son,  and  Holy  Ghost : 
As  through  countless  ages  past, 
Evermore  his  praise  shall  last. 

8s. 

All  praise  to  the  Father,  the  Son, 
And  Spirit,  thrice  holy  and  blest. 
The  eternal,  supreme  Three  in  One, 
Was,  is,  and  shall  still  be  addressed. 


1 06  DOXOLOGIES. 


8s  &  7s. 


Praise  the  Father,  earth,  and  heaven ; 

Praise  the  Son,  the  Spirit  praise ; 
As  it  was,  and  is,  be  given 

Glory  through  eternal  days. 

8s  &  7s. 

May  the  grace  of  Christ  our  Saviour, 

And  the  Father's  boundless  love. 
With  the  Holy  Spirit's  favour, 

Rest  upon  us  from  above. 
Thus  may  we  abide  in  union 

With  each  other  and  the  Lord, 
And  possess,  in  sweet  communion, 

Joys  which  earth  cannot  afford. 

lis. 

O  Father  Almighty  to  thee  be  addressed. 
With  Christ  and  the  Spirit,  one  God,  ever  blest. 
All  glory  and  worship  from  earth,  and  from  heaven, 
As  was,  and  is  now,  and  shall  ever  be  given. 

Chorus. 

Glory,  honour,  praise,  and  power, 

Be  unto  the  Lamb  for  ever ; 
Jesus  Christ  is  our  Redeemer, 

Hallelujah  !  Hallelujah  !  Hallelujah  ! 
Praise  the  Lord. 


INDEX  OF  FIRST  LINES  OF  PSALMS  AND  HYMNS. 


VAQE 

Alas  and  did  my  Saviour  bleed  57 

All  hail  the  power  of  Jesus'  name  36 

All  people  that  on  earth  do  dwell  1 1 

Almighty  God  thy  word  is  cast  14 

Am  I  a  soldier  of  the  cross  97 

And  must  this  body  die  76 

Arise  ye  saints  arise  58 

Behold  the  lofty  sky  64 

Behold  what  wondrous  grace  23 

Blest  are  the  souls  who  hear  and  know  4 

Come  gracious  Lord  desceftd  and  dwell  12 

Come  let  us  join  our  cheerful  songs  29 

Come  sound  his  praise  abroad  49 

Come  thou  almighty  King  17 

Come  thou  fount  of  every  blessing  35 

Come  ye  sinners  poor  and  wretched  10 

Consider  all  my  sorrows  Lord  53 

Dearest  of  all  the  names  above  21 

Death  'tis  a  melancholy  day  74 

Dismiss  us  with  thy  blessing  Lord  15 

Dread  sovereign  let  my  evening  song  60 

Frequent  the  day  of  God  returns  37 

From  Greenland's  icy  mountains  63 

Gently  Lord  0  gently  lead  us  98 

Glory  to  God  on  high  103 

God  moves  in  a  mysterious  way  7 

107 


108  INDEX    OF    FIRST    LINES. 


PaOe 


God  of  my  mercy  and  my  praise  51 

Grace  'tis  a  charming  sound  20 

Great  God  how  infinite  art  thou  16 

Great  God  indulge  my  humble  claim  67 

Great  is  the  Lord  his  works  of  might  6 

Hark  how  the  watchmen  cry  94 

Hark  'tis  a  martial  sound  92 

Hark  'tis  our  heavenly  leader's  voice  101 

Hear  what  the  voice  from  heaven  proclaims  73 

Help  Lord  for  men  of  virtue  fail  42 

How  are  thy  servants  blest  O  Lord  86 

How  condescending  and  how  kind  27 

How  firm  a  foundation  ye  saints  of  the  Lord  55 

How  oft  have  sin  and  Satan  strove  24 

How  pleasant  how  divinely  fair  3 

How  vain  are  all  things  here  below  29 

If  God  to  build  the  house  deny  66 

I  love  the  Lord  he  heard  my  cries  72 

I'm  not  ashamed  to  own  my  Lord            _  32 

Jerusalem  my  happy  home  79 

Jesus  and  shall  it  ever  be  32 

Jesus  at  thy  command  88 

Jesus  lover  of  my  soul  34 

Let  every  mortal  ear  attend  8 

Let  sinners  take  their  course  47 

Like  sheep  we  went  astray  28 

Lo  on  a  narrow  neck  of  land  81 

Lord  dissolve  my  frozen  heart  40 

Lord  I  am  thine  but  thou  wilt  prove  78 

Lord  thou  hast  heard  thy  servant  cry  84 

Lord  we  come  before  thee  now  1 3 

Lord  when  I  count  thy  mercies  o'er  68 

Much  in  sorrow  oft  in  woe  93 

My  former  hopes  are  fled  38 


INDEX    OF    FIRST    LINES.  109 

PAGE 

My  God  how  many  are  my  fears  41 

My  God  my  life  my  love  54 

My  God  permit  me  not  to  be  69 

No  more  my  God  I  boast  no  more  22 

Not  all  the  blood  of  beasts  58 

Now  may  the  God  of  power  and  grace  65 

O  bless  the  Lord  my  soul  50 

O  for  an  overcoming  faith  75 

O  for  the  death  of  those  75 

O  God  of  Bethel  by  whose  hand  87 

O  God  of  mercy  hear  my  call  46 

O  how  I  love  thy  holy  law  15 

Once  more  my  soul  the  rising  day  59 

O  thou  my  light  my  life  my  joy  19 

Praise  ye  the  Lord  all  nature  join  102 

Rock  of  ages  cleft  for  me  26 

Salvation  O  the  joyful  sound  12 

See  how  the  rising  sun  61 

See  what  a  living  stone  6 

Show  pity  Lord  O  Lord  forgive  45 

Soldiers  of  Christ  arise  99 

Stricken  smitten  and  afflicted  39 

Sweet  is  the  work  my  God  my  King  48 

Sweet  the  moments  rich  in  blessing  33 

That  awful  hour  will  soon  appear  77 

The  Almighty  reigns  exalted  high  4 

The  Christian  navigates  a  sea  90 

The  day  is  past  and  gone  62 

The  Lord  appears  my  helper  now  97 

The  Lord  my  shepherd  is  43 

The  martyrs  and  saints  of  our  God  100 

Though  troubles  assail  and  dangers  affright  18 

10 


110  INDEX    OF    FIRST    LINES. 


Thy  presence  gracious  God  afford  14 

Thy  works  of  glory  mighty  Lord  82 

'Tis  a  point  I  long  to  know  30 

To  God  the  only  wise  24 

To  heaven  I  lift  my  waiting  eyes  85 

To  thee  before  the  dawning  light  52 

To  thine  almighthy  arm  we  owe  96 

Watchman  tell  us  of  the  night  69 

Welcome  sweet  day  of  rest  37 

We  love  thee  Lord  and  we  adore  95 

When  I  can  read  my  title  clear  80 

When  languor  and  disease  invade  71 

When  overwhelmed  with  grief  48 

When  through  the  torn  sail  the  wild  tempest  86 

Where  is  the  Hebrews'  God  70 

With  earnest  longings  of  the  mind  44 

With  joy  we  meditate  the  grace  25 

Would  you  behold  the  works  of  God  83 

Ye  nations  round  the  earth  rejoice  5 

Ye  that  obey  the  immortal  King  gg 

Ye  who  are  doomed  from  shore  to  shore  90 


THE  END. 


DATE  DUE 

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